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Copyright N?. 



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CDPyRIGHT DEPOSIT. 



A COMPLETE CATECHISM 



OF 



THE CATHOLIC RELIGION 



TRANSLATED FROM THE GERMAN OF 
THE REV. JOSEPH DEHARBE, S.J. 

BY THE 

REV. JOHN FANDER 

PRECEDED BY 

a g>f)ort H^i^tovp of a^ebealeb l^eligion, from tlje 
Creation to t^e present ^imt 

WITH QUESTIONS FOR EXAMINATION 



SIXTH AMERICAN EDITION 



EDITED BY 

THE REV. JAMES J. FOX, D.D. 

AND 

THE REV. THOMAS McMILLAN, C.S.P. 



^ 



NEW YORK 
SCHWARTZ, KIRWIN & FAUSS 

42 BARCLAY STREET 




Very Rev. Edmund T. Shanahan, D.D. 
Censor deputatus Catholic University of America 

April 16, 1908 Washington, D. C. 



Jimprtmatur 

►J< John M. Farley 
April 21, 1908 Archbishop of New York 



Copyright, 1912, by 
Schwartz, Kirwin & Fattss 

g)C!.A3200l6 



cPREFACE TO THE SIXTH AMERICAN 
^ EDITION. 

The Catechism of Father Joseph Deharbe, S. J., first 
translated into English about half a century ago, has 
become so well known throughout this country that 
there. is no need now to draw attention to its merits. It 
follows the triple catechetical method, using each in its 
appropriate place. The historical outline prefixed to 
the catechism proper furnishes, in sufficient detail, the 
historic proof of Eevelation and the divine institution 
of the Church. The first part of the catechism treats of 
faith and what is to be believed; the second, of the 
Christian rule of life, i.e., the commandments of God 
and of the Church; the third, of the essential means of 
salvation, grace, and of the channels instituted by our 
Lord Jesus Christ for its communication. The dog- 
matic and moral teaching is accompanied by ample cita- 
tion of proof from Scripture and tradition. Finally, 
the logical relation and sequence of subjects is insisted 
upon; so that the whole forms a well-articulated, com- 
prehensive statement of our holy religion. It presents 
that religion truly, as a doctrine and rule of life em- 
bracing the whole man ; given by God, through His Son, 
Jesus Christ, who has made it visible to men, and fruit- 
ful unto salvation in an enduring Society of which He 
is the Head, the Way, the Truth and the Life. 

The present edition is based on the fifth American edi- 
tion. No essential changes have been introduced; but 
many minor modifications, suggested by experienced 
teachers who have used the work for many years, have 

iii 



IV PREFACE 

been made In a few places the order has been rear- 
ranged; simpler and more idiomatic terms and phrases 
have been substituted for others that were less familiar, 
or foreign in construction, or too technical. Some ques- 
tions and answers have been recast for the sake of clear- 
ness ; and some new ones have been inserted. In many 
cases where this has been done, as, for example, in 
the section on the creation of man, the new forms have 
been taken from the Catechism of Pius X. The historical 
sketch has been brought down to the present day; and, 
that it might not, in consequence, demand an unduly 
large share of space, some of the preceding paragraphs 
have been condensed. The changes which have been in- 
stituted in Church discipline since the publication of the 
previous edition have been incorporated. In the exposi- 
tion of duties more account has been taken to make it 
meet the conditions of life in this country. 

Some more changes in the text, looking towards fur- 
ther simplification, were suggested by persons interested 
in the work. It must be remembered, how^ever, that, 
especially on dogmatic subjects, accuracy cannot always 
he safeguarded without a close adhesion to the language 
of theology. As Bossuet has wisely said, terms not un- 
derstood at first may come to be understood later on 
by the help of reflection; and it is better that the less 
advanced and less capable should find things which they 
cannot quite understand, than that the more advanced 
and intelligent should be deprived of anything useful 
to them. Besides, this work is not intended for the 
younger children, but for pupils in the more advanced 
classes, of elementary schools, for high schools, colleges, 
academies, Sunday schools and for private instruction. 



THE TEACHING OF THE CATECHISM. 

From the earliest days of the Church the instruction 
of the ignorant, whether adults or children^ in the rudi- 
ments of the faith has ever been regarded as one of the 
foremost duties of the pastoral office. This kind of in- 
struction, called catechetical, differs from the more gen- 
eral forms of religious teaching. The Council of Trent 
carefully marked this difference, and prescribed cate- 
chetical instruction as a distinct duty for all who have 
the care of souls. In his Encyclical on the subject, his 
Holiness, Pius X., describes the nature of such instruc- 
tion. He first cites with approbation the words of his 
predecessor, Benedict XIV. : " Two chief obligations 
have been imposed by the Council of Trent on those who 
have the care of souls ; first, that they address the people 
on divine things on feast days; and, second, that they 
instruct the young and the ignorant in the rudiments of 
the law of God and of the f aith.^^ Then Pius X. says : 
" It may be that there are some who, to save themselves, 
trouble, are willing to believe that the explanation of 
the Gospel may serve also for catechetical instruction. 
This is an error which should be apparent to all. For 
the sermon on the Gospel is addressed to those who may 
be supposed to be already instructed in the rudiments 
of the faith. It is, so to say, the bread that is broken 
for adults. Catechetical instruction, on the other hand, 
is that milk which the Apostle St. Peter wished to be 
desired with simplicity by the faithful as newly-born 
children.^^ 

Three methods are open to the catechist : the histori- 
cal, the logical, and the liturgical. Divine Eevelatioa 



vi TEACHING OF THE CATECHISM 

is a fact that falls within the domain of history. To 
relate the events connected with this Eevelation, their 
sequence^ relations, and results, in order to impart a 
knowledge of Christian doctrine, is to follow the histor- 
ical method. In his treatise for catechists, a work which 
left a lasting impress on the Church's catechetical sys- 
tem, St. Augustine strongly recommends this method. 
He advises the catechist to give a brief account of re- 
ligious history from the beginning, in order to explain 
creation and original sin; to show how the Old Testa- 
ment foretells the coming of the Eedeemer, and the 
establishment of the Church; then to relate the events 
of our Lord's life, the beginnings of the Church and her 
subsequent history ; and thereby to convey to the pupils 
a knowledge of Christian belief and precepts. 

On the simple enunciation of a truth of faith the 
mind may ascend from the ideas expressed to principles 
on which these ideas depend ; or it may develop the con- 
sequences contained in the truth. This is the logical 
plan, based on the natural tendency of the mind to cor- 
relate and systematize its knowledge. It is followed by 
the great catechism published by the authority of the 
Council of Trent, for the purpose of resisting Protest- 
antism, which did not dispute the fact of Eevelation. 
The influence of this catechism has caused the logical 
method to predominate for the last three centuries. The 
historical method, however, was maintained and per- 
petuated by Bossuet, who, following the counsels of St. 
Augustine, composed for his diocese an abridgment of 
sacred history to be used in conjunction with the cate- 
chism in vogue. 

The truths of faith and the facts of religious history, 
associated with Eevelation and its propagation, are 
perpetuated in a striking, sensible manner by insti- 
tutions, laws, customs, ceremonies, symbols, prayers and 
other observances. The Church, with her entire consti- 
tution, organization, discipline, and worship, is a per- 



TEACHING OF THE CATECHISM Vll 

petual living monument embodying and, throughout 
the ages, witnessing to the doctrine of the faith. To 
teach this doctrine by interpreting the meaning of the 
Churches life and action is the liturgical method. These 
three methods do not exclude one another. Each one of 
them, in turn, possesses its own special advantages for 
some divisions of the catechism; and the whole ground 
is best covered when they are combined. If we examine 
the homilies of the Fathers we shall find that they make 
use of the three plans. 

Along with Benedict XIV. the present Supreme Pon- 
tiff calls the office of catechist the most useful of insti- 
tutions for the glory of God. He observes that the 
teaching of the catechism is a work more important than 
that of the sacred orator who eloquently defends relig- 
ion ; or than that of the priest who laboriously compiles 
learned books to illustrate the truths of faith. The 
proper fulfilment of this office, he warns us, is not an 
easy task : " It is much easier to find a preacher capable 
of delivering an eloquent and elaborate discourse than a 
catechist able to impart instruction in a manner entirely 
worthy of praise. It must, therefore, be carefully borne 
in mind that whatever facility of ideas and language a 
man may have inherited from nature, he will never be 
able to teach the catechism to the young and the adult 
without preparing himself thoughtfully for the task." 

The first indispensable condition for fruitful work is, 
according to St. Augustine, that the catechist bring to 
his task a spirit of love : " If you do not love God and 
your brethren how will you laboriously spell out the first 
words of faith to the ignorant ? Where will you discover 
the secret of repeating again and again the same truth 
in a variety of ways ? Whence will you draw the courage 
and industry necessary to cultivate this soil abounding 
only in briars and thistles ? . . . You must repeat and 
repeat the same things. Let the love which animates 
you give them an appearance of novelty." 



Till TEACHING OF THE CATECHISM 

Catechetical instruction, Piux X. observes, is the basis 
of all other kinds of religious instruction. Ignorance of 
the catechism he declares to be the chief cause of that 
rapid increase of infidelity and immorality which he 
witnesses, not only among the poorer classes, " but in 
the highest walks of life and among those who, inflated 
with knowledge, rely upon a vain erudition and think 
themselves at liberty to turn religion into ridicule and 
to blaspheme that which they know not/^ His words 
confirm the solemn warning which a late learned prelate 
addressed to his clergy: The most effectual of all 
preaching, and that without which all other preaching is 
nearly useless, is the teaching of the catechism to the 
young. The priest who would neglect every other in- 
struction and teach the catechism to the children of his 
parish would have done a great deal. The priest who 
would discharge every other duty and neglect this one 
would have done nothing. The one will be preparing for 
his successor a generation of, at least, believing Chris- 
tians ; the other, a generation of baptized pagans. 



CONTENTS. 

PAGE 

Explanation of Abbreviations and Marks, ... 1 

A SHOET HISTOEY OF EEVEALED EELIGION. 

Introduction, 3 

I. History of Eevealed Eeligion before Christ 

From Adam to Moses, 7 

From Moses to Christ, 11 

II. History of Christ, 18 

III. History of the Church of Christ 

From the Ascension of Christ to the Conversion of 

Constantine, 25 

From the Conversion of Constantine to the Eise of 

Protestantism in the Sixteenth Century, . . 30 
From the Eise of Protestantism in the Sixteenth 
Century to the Present Time .... 42 

Concluding Eemarks, . 57 

Chronological Succession of the Popes, ... 63 



CHEISTIAN DOCTEIKE. 
Introduction, 70 

PAET I. 

On Faith. 

Chap. I. On Faith in General 

§ 1. Nature and Necessity of Faith, .... 73 
§ 2. Object and Eule of Faith, . . . . . 75 

§ 3. Mysteries, 77 

ix 



X CONTENTS 

PAGE 

§ 4. Holy Scripture, 77 

§ 5. Tradition, 80 

§ 6. Qualities of Faith, 82 

Chap. II. The Apostles' Creed, 85 

First Article, 85 

§ 1. God, and His Attributes or Perfections, . . 86 

§ 2. The Three Divine Persons, 92 

§ 3. The Creation and Government of the World, . 94 
§ 4. The Angels, . . . . , . . . .98 

§ 5. Man and his Fall, 100 

Second Article, 105 

§ 1. Jesus Christ the promised Messias, . . . 107 
§ 2. Jesus Christ, true God, . . . . .111 

Third Article, 115 

Fourth Article, .118 

Fifth Article, 121 

Sixth Article, 124 

Seventh Article, 125 

Eighth Article, 128 

Ninth Article, 131 

§ 1. The Church and the Form of her Government, . 131 

§ 2. The Marks of the Church, 138 

§ 3. The End of the Church, and her Qualities re- 
sulting from this End, 142 

§ 4. Salvation in the true Church of Christ alone, 148 

§ 5. The Communion of Saints, 150 

Tenth Article, 152 

Eleventh Article, 153 

Tv^elfth Article, 156 

PAET 11. 

The Commandments. 
Chap. I. The Commandments in General and the 

Chief Commandment, 161 



CONTENTS 



XI 



§ 1. The Love of God, 

§ 2. The Love of our Neighbor, . 

§ 3. Christian Self -Love, 

Chap. IL The Ten Commandments of God, 
First Commandment of God 
§ 1. The Honor and Worship of God, 
§ 2. The Veneration and Invocation of the Saints 
Second Commandment of God, . 
Third Commandment of God, 
Fourth Commandment of God, . 
Fifth Commandment of God, 
Sixth and Ninth Commandments of God, 
Seventh Commandment of God, . 
Eighth Commandment of God, . 
Tenth Commandment of God, 

Chap. III. The Six Commandments of the Church 
First Commandment of the Church, . 
Second Commandment of the Church, 
Third, Fourth, and Fifth Commandments 

Church, 

Sixth Commandment of the Church, Note, 

Chap. IV. The Violation of the Commandments, 

§ 1. Sin in General, ..... 
§ 2. The Different Kinds of Sin, . 
§ 3. The Different Kinds of Sin (continued) 
Chap. V. Virtue and Christian Perfection, . 

§ 1. Virtue, 

§ 2. Christian Perfection, .... 



of 



the 



PAGE 

162 
164 
169 

171 

172 
177 
182 

186 
189 
197 
200 
204 
207 
211 

212 
213 
217 

221 
223 

223 
226 
229 

231 
232 
236 



PAET IIL 
The Means of Grace, 
Chap. I. Grace in General 

§ 1. The Grace of Assistance, . . . . 
§ 2. The Grace of Sanctification or Justification, 



242 
244 



xu 



CONTENTS 



Chap. II. The Sacraments, 
I. Baptism, .... 
ri. Confirmation, 

III. Holy Eucharist, 
§ 1. The Eeal Presence of Christ in the Blessed 

rament, .... 
§ 2. The Holy Sacrifice of the Mass, 
§ 3. Holy Communion, . . 

IV. Penance, .... 
§ 1. Examination of Conscience, 
§ 2. Contrition, 

§ 3. Kesolution of Amendment, 
§ 4. Confession, . 
§ 5. Satisfaction, 
§ 6. Indulgences, 

V. Extreme Unction, 

VI. Holy Orders, . 

VII. Matrimony, 

Chap. III. Prayer 

§ 1. Prayer in General, 

§ 2. Meditation, . 

§ 3. The Lord's Prayer, 

§ 4. The Angelical Salutation, 

Chap. IV. Sacramentals, 

Chap. V. Religious Practices and Ceremonies 

ERAL, and on some IN PARTICULAR, 
ItECAPITULATION, .... 



IN 



Sac- 



Gen- 



PAGE 

249 
252 
257 
261 

261 
265 
272 

279 
282 
283 
286 
288 
292 
295 
298 
301 
304 

311 
314 
315 
319 

323 

326 
330 



EXPLANATION 

OF ABBREVIATIONS AND MARKS. 



\ Anno Domini, or in the year of 



A.D. sta', 


nds ] 


I our Lord. 


(d. 1584) 


it 


died in 1584. 


B.C. 


€t 


Before Christ. 


i.e. 


tt 


id est, or that is. 


viz. 


it 


videlicet, or namely. 


comp. 


H 


compare. 


6 


(( 


Paragraph 6 of the History. 


Concl. Eem. 


tl 


Concluding Remarks. 


Counc. of Trent, S. 


\" 


( Council of Trent, Session 
( chapter 11th, canon 22d. 


vi., ch. 11, a. 22 


P. 107, quest. 17 


( ( 


Page 107, Question 17. 


Eccles. 


(i 


Ecclesiastes. 


Ecclus. 


It 


Ecclesiasticus. 



Vl.o 



Matt. xvi. 18, 19 
Tob. vi. viii. and xi 
1 Cor. xi. 27 



( St. Matthew, chapter xvi. verses 
i 18 and 19. 

Tobias, chaps, vi. viii. and xi. 

, r First Epistle of St. Paul to the 
I Corinthians, chap. xi. verse 27. 

See the names of the Books of the Old and New Testaments 
on pages 78 and 79. The abbreviations used for the names 
of the various Books will be understood from the above ex- 
amples. 



A SHORT HISTORY OF REVEALED 
RELIGION. 

INTEODUCTIOK 

The word revelation signifies an nnveiling or manifes- 
tation of something hidden by a veil. As the Council of 
the Vatican teaches^ God^, the beginning and end of all 
things^ may be certainly known by the natural light 
of human reason^ by means of created things. But it 
pleased His wisdom and bounty to reveal Himself and 
the eternal decrees of His will to mankind by another 
and supernatural way^ by speaking, in times past, 
through His prophets, and last of all by His Son, our 
Lord Jesus Christ. 

We owe it to this divine teaching that among things 
divine such truths as of themselves are not beyond hu- 
man reason can, even in the present condition of man- 
kind, be known by every one with ease, with certainty, 
and with no admixture of error. 

Besides, God has revealed truths which regard the su- 
pernatural end to which He has destined man. 

This divine revelation is ^^ contained in the written 
books and unwritten traditions which, received by the 
Apostles themselves, from the dictation of the Holy 
Spirit, transmitted as it were, from hand to hand, have 
come down even to us.'' (Counc. of the Vatican. — Dog- 
matic Constitution on the Catholic Faith, II.) 

The books containing this revelation are called the 
Bible. The Bible consists of two parts, the Old and the 

3 



4 CATECHISM OF THE CATHOLIC KELIGION 

New Testament. The Old Testament contains the reve- 
lations made in the beginning to man, and those which 
God made subsequently through the Patriarchs and the 
prophets of Israel before the coming of Christ. The 
New Testament, written by the Apostles and Evangel- 
ists, records the life of our Lord Jesus Christ, the foun- 
dation of His Church and the early events of her his- 
tory. 

Frequently the true sense of the Scriptures is obscure. 
Sometimes the words are to be taken in their exact lit- 
eral meaning; at other times they are figurative. The 
sacred writers, as Pope Leo XIII. has said,^ put down 
what God, speaking to men, signified in the way that 
men could understand and were accustomed to. 

The Church alone, guided by the Holy Ghost, can in- 
fallibly declare what is the true sense of the sacred text. 
In comparatively few cases has the Church declared 
whether the words are to be taken literally or in a figu- 
rative sense. She has never, for instance, taught that 
the six days of creation mean days of twenty-four hours 
each; nor has she determined the age of the world, or 
the date at which man was created. On the other hand, 
she has always clearly insisted on the great truths 
taught in the history of the creation, related in the 
Bible, which are the unity, the eternity, the goodness, 
and the omnipotence of God ; His creation of all things 
out of nothing; the spirituality and the immortality of 
the human soul ; the fall of man ; the wickedness of sin ; 
the transmission of the effects of original sin from our 
first parents to all their descendants; the character of 
marriage as a union for life between one man and one 
woman; and the necessity of a Divine Saviour for all 
ihe human race. Whenever the Church is silent regard- 
ing the meaning of a text or passage of the Bible, no 
private person, however learned he may be, has the 

^ The Study of Holy Scripture. Encyclical ' ' Providentissi- 

mus Deus. ^ ' 



CATECHISM OF THE CATHOLIC RELIGION 5 

right to pronounce with authority upon what is the 
meaning of God's words in that particular case. 

The Council of the Vatican declares '' that in mat- 
ters of faith and morals, appertaining to the building 
up of Christian doctrine, that is to be held as the true 
sense of Holy Scripture which our holy Mother Church 
hath held and holds, to whom it belongs to judge of 
the true sense and interpretation of the Holy Scrip- 
ture : and, therefore, that it is permitted to no one to 
interpret the Sacred Scripture contrary to this sense or 
likewise contrary to the unanimous consent of the Fa- 
thers/' (Dogmatic Constitution on the Catholic Faith, 

11.) 

Between the Holy Scripture as interpreted by the 
Church on the one side, and science on the other, there 
never can be any real contradiction; for God, who is 
the Author both of Faith and reason, cannot contradict 
Himself. And as Leo XIII. says,^ '^ There can never, 
indeed, be any real discrepancy between the theologian 
and the physical scientist as long as each confines him- 
self within his own lines, and both are careful, as St. 
Augustine warns us ' not to make rash assertions, or to 
assert what is not known as known/ '' 
^ Providentissimus Deus. 



HISTOEY OF REVEALED RELIGION 
BEFORE CHRIST. 

From Adam to Moses. 

1. In the beginning God created Heaven and Earth. 
He said^ 'Let them he made/ and they were made. In 
six days God made the whole world — the sun^ moon, and 
stars ; the plants, trees, and animals ; and, last of all. He 
made man to His own image and likeness. The first 
man was called Adam, and the first woman Eve. They 
were just and holy, and the favorites of God. They lived 
happy in a delicious garden called Paradise, and they 
and their descendants were never to die. 

2. God commanded Adam and Eve not to eat of the 
fruit of the tree that stood in the midst of the garden, 
lest they should die. But the serpent said to them : ^ If 
you eat thereof, you shall be as Gods.^ Adam and Eve 
believed the serpent, and broke the command of God. 
For this sin of disobedience punishment immediately 
came upon them and all their descendants. They were 
driven from the garden of Paradise, were doomed to 

1. How did God create Heaven and Earth? In how many 
days did He create all things? When did He create man? How 
did He distinguish man from the other creatures? What were 
the names of the first man and woman? Were they also liable 
to sin, as we are? Where did they live? Were they and their 
children ever to die? 

2. What commandment did God give to Adam and Eve? 
What did the serpent tell them? What did Adam and Eve do? 
Were they punished for it? Were they alone punished? What 
punishment came upon them? Did God then abandon them? 
What did he promise them? 

7 



8 CATECHISM OF THE CATHOLIC RELIGION 

death and many hardships, and were to be banished 
from God for ever. Xevertheless^ God had compassion 
on them, and promised them a Saviour, who should 
reconcile them again to Him, and make them partakers 
of eternal happiness in Heaven^ provided they did 
penance (Gen. iii. 15). 

3. Cain and Abel, sons of our first parents, offered 
sacrifice to Almighty God. God was pleased with that 
of the virtuous Abel, but not with that of the wicked 
Cain. Cain, being exceedingly angry at the preference 
given to his brother, killed him ; and in punishment for 
this crime he was cursed by God, and became a vagabond 
upon earth. 

•i. The descendants of Cain were wicked, like their 
father, and gradually seduced even the good; insomuch 
that, in process of time, all men turned away from God 
and sank deeper and deeper into sin and vice. God then 
resolved to destroy the degenerate race of Adam by a 
universal deluge. The rain fell upon the earth for forty 
days and forty nights, and the waters rose fifteen cubits, 
or twenty-seven feet and a half, above the highest moun- 
tains. All living creatures on the face of the earth 
perished in the flood, except the pious Xoe, with his 
family, and the animals that were with him in the ark, 
which he had built by the command of God. In thanks- 
giving for this escape, Xoe erected an altar and offered a 
burnt sacrifice to the Lord, who, in return, blessed him 
and his sons, and promised him that ^ there should no 
more be waters of a flood, to destroy all flesh ^ (Gen. 
ix. 15). 

3. Who were Cain and Abel? How did they worship God? 
Was God pleased with their sacrifices? What did Cain do, and 
what became of him? 

4. Were the descendants of Cain good or wicked? What 
evil did they do? What did God then resolve to do? How long 
did it rain? To what height did the flood rise? Did all living 
creatures perish ? What did Xoe do when he came out of the 
ark? What new kindness did God show to Noe and his sons? 



CATECHISM OF THE CATHOLIC KELIGION 9 

5. The descendants of Noe became so numerous that 
they soon began to spread abroad into all lands. How- 
ever^ before separating, they determined to build a tower, 
the top of which should reach to Heaven. But God con- 
founded their language, so that they were unable to 
understand one another and were obliged to desist from 
building it; and the tower was called the Tower of Babel, 
or Confusion. Xoe^s descendants also gave themselves 
up to their wicked inclinations, and degenerated so far 
that, instead of adoring the true God, they worshipped 
the sun and moon, men and animals, and even idols of 
gold and silver, and of stone and wood. This shameful 
idolatry brought with it all kinds of sins and vices, 
which again prevailed in a frightful manner among 
mankind. 

6. God, however, provided that the true faith and the 
hope in a future Eedeemer should not entirely vanish 
from the earth. For this purpose He chose Abraham 
(B.C. 1920), made a particular covenant with him, and 
promised him that the 'Messiah ' should be born of his 
posterity, saying : ' In thee shall all the kindreds of the 
earth be blessed ^ (Gen. xii. 3). Therefore God also dis- 
tinguished Abraham and his descendants — who were 
called Hebrews, and afterwards Israelites, or Jews — 
from all other nations, and, during the course of time, 
often revealed Himself to them in a wonderful manner. 

7. In order to try the faith of Abraham, God com- 

5. Did the descendants of Noe multiply much? What did 
they attempt to do? How was their undertaking frustrated? 
What was the tower called? Did the descendants of Noe re- 
main faithful to God? What was the consequence of their 
idolatry? 

6. Were the true religion and the hope in the Redeemer en- 
tirely to vanish? How did God prevent it? How were the 
descendants of Abraham called? What favor did God bestow 
on them? 

7. How did God try the faith of Abraham? How did he 
fulfil the command of God? What did Isaac do? Did God 



10 CATECHISM OF THE CATHOLIC RELIGION 

manded him to offer his only son Isaac in sacrifice upon 

Mount Moria. Abraham set out without hesitation. He 

himself placed the wood for the burnt offering upon his 

son^ and ascended the mountain with him. When they 

had reached the summit^ Isaac willingly laid himself on 

the wood to be offered up in sacrifice ; but God saved the 

pious Isaac through an angel^ blessed Abraham for his 

obedience, and renewed his former promises to him. 

Isaac was here a figure of the future Saviour of the world, 
who, in obedience to His Father, took the wood of the 
cross upon His shoulders, and carried it to Mount Cal- 
vary, to sacrifice Himself upon it for our redemption. 

8. The patriarch Jacob was the son of Isaac, and lived 
with his family in the land of Chanaan, the country into 
which God had called Abraham. He had twelve sons^ 
who became the fathers of the twelve tribes of Israel. 
One of them^ Joseph, was chosen by God to be^ through 
what happened to him in his life, a figure of Jesus 
Christ. Having been sold by his brothers, he was car- 
ried into Egypt, where he was falsely accused and cast 
into prison. After recovering his liberty, the king made 
him chief ruler over all Egypt; and as, by his wisdom 
and prudence, he saved the country during seven years 
from a dreadful famine, he was called ' Saviour of the 
world ^ (Gen. xli. 45). Jacob also, at his invitation, 
went down, with all his family, into Egypt and settled 
there. Before his death he pronounced this remarkable 
prophecy regarding the Eedeemer: 'The sceptre (su- 
preme power) shall not he tahen away from (the tribe 
of) Juda (his son) till He come that is to be sent; and 

suffer him to be killed? How did God reward Abraham? 
What mysterious signification does the sacrifice of Isaac con- 
tain? 

8. Who was Jacob, and where did he live? How many sons 
had he, and what did they become afterwards? What was 
Joseph chosen by God to be? What happened to him? Did 
Jacob remain in Chanaan? What did he prophesy before his 
death, and about whom? How was it fulfilled? 



CATECHISM OF THE CATHOLIC RELIGION 11 

He shall he the expectation of nations' (Gen. xlix. 10). 
And;, in fact^ when Christy who was sent by God, was 
born, Herod, an Idumean, sat on the throne of the kings 
of Juda, and the kingdom was evidently approaching its 
end. 

From Moses to Christ, 

9. After Joseph^s death, the Israelites grew into a 
great people, insomuch that the Egyptians, fearing they 
might become too powerful, reduced them to the hardest 
slavery. At length the Lord appeared to Moses in a 
flame of fire out of the midst of a bush, and commis- 
sioned him to lead the children of Israel back to 
Chanaan. Pharao, King of Egypt, would not let them 
go; and therefore Almighty God sent dreadful plagues 
over all his dominions. At last an angel in one night 
slew all the first-born of the Eg3^ptians. But the de- 
stroying angel did not harm the Israelites, because they 
had sprinkled the doors of their houses with the blood 
of the paschal lamb, which, according to God^s com- 
mand, they ate that very night. 

By this was foreshown how, one day, mankind should be 
delivered from eternal death by the Blood of Jesus 
Christ, the true Divine Paschal Lamb, which we eat in 
the Holy Eucharist. 

10. Then Pharao permitted the Israelites to depart; 
but he soon regretted it. In all haste he collected his 
troops, and pursued the unarmed Israelites to the shores 
of the Eed Sea. Here, struck with alarm and dread of 

9. What happened to the children of Israel in Egypt? Whom 
did God appoint to deliver them? How did He appear to 
Moses? Did Moses meet with any opposition? What did God 
do to the Egyptians? Did the angel hurt also the Israelites? 
Why did he not hurt them? What did the blood of the paschal 
lamb signify? 

10. Did Pharao continue keeping the Israelites in bondage? 
What did he do soon after? What did the Israelites do on 
their part? How were they delivered? How did God punish 
Pharao? 



12 CATECHISM OF THE CATHOLIC RELIGION 

being drowned or slaughtered, they implored the as- 
sistance of God: and Moses, by the command of God, 
stretched forth his rod over the Bed Sea; and, behold, 
the waters were divided before them, and stood like a 
wall on their right hand and on their left, and they 
passed through on dry ground. Pharao rushed furiously 
after them into the midst of the sea ; whereupon Moses 
once more stretched forth his rod over the waters, and 
they suddenly returned to their former place, and buried 
Pharao with his whole army in the deep. 

11. The children of Israel had now to travel through 
a vast wilderness, and came, fifty days after their de- 
parture from Egypt, to Mount Sinai, where God, amidst 
thunder and lightning, gave them the Ten Command- 
ments, written on two tables of stone. He also renewed 
with them the covenant He had made with their fathers, 
and regulated their religious and civil duties by most 
salutary laws. But the people soon forgot the Com- 
mandments and blessings of God, and continually com- 
plained and murmured ; nay, they debased themselves to 
such a degree that they made a golden calf, and adored 
it as their god. 

1*2. In punishment of these and many other grievous 
sins, the Israelites had to remain forty years in the 
desert, until another and better generation had grown 
up. Xevertheless, God continually bestowed favors upon 
them. He rained bread, called manna, from Heaven for 

11. Did the Israelites now go on straight to Chanaan? How 
long were they joiirneving from Egypt to Mount Sinai? What 
happened at Mount Sinai? Did God give them the Ten Com- 
mandments only? What return did they make for all these 
benefits ? 

12. How was their ingratitude punished? Did God aban- 
don them altogether? What favors did He stOl show themT 
When, and how, did they get possession of Chanaan? Is there 
not a figure in all this? What does the deliverance from Egypt 
signify? What does the journey through the desert signify? 
What does the promised land call to our mind? 



CATECHISM OF THE CATHOLIC RELIGION 13 

them, and gave them water from a rock; and at last, 
after Moses' death, He conducted them into Chanaan, or 
Palestine, the promised land, which they conquered with 
His powerful assistance, and divided into twelve parts, 
giving one of them to each of the twelve tribes. 

All this was a figure of the future salvation of mankind. 
1 Cor. X. 6. The deliverance from the bondage of Egypt 
signifies our liberation from the slavery of Satan by 
Jesus Christ. The journey through the wilderness sig- 
nifies our pilgrimage in this world, where God gives us 
His laws, nourishes us with the true Bread of Heaven, 
and strengthens us with the life-giving fountains of 
grace. The land of promise refers us to Heaven, which 
we can conquer and take possession of only after com- 
bating the world, the flesh, and the devil. 

13. In this beautiful country the Israelites lived 
happy, and were blessed by God, until, contrary to His 
express command, they united themselves by marriage 
to the Gentiles, or Pagans, and thereby fell again into 
vice and idolatry. As often as they turned away from 
God He abandoned them to their enemies ; but when they 
returned to Him, He raised among them pious heroes 
called Judges, such as Gedeon, Jephte, and Samson, who 
rescued them from their foes. 

14. For more than four hundred years the people of 
Israel were ruled by the high-priests and Judges, who 
were invested with supreme authority over them; but 
at length they desired to be governed, like the neigh- 
boring nations, by a king. In compliance with their 
wish, God appointed Saul to be their king, and the 

13. How long did the Israelites remain happy in the promised 
land? What happened to them when they offended God? How 
did God help them when they repented? 

14. Who were the first rulers of the people of Israel? How 
long were they governed by them? Who was the first King of 
Israel? Why was he rejected by God? By whom was he suc- 
ceeded? What can you tell me of David? Was he also pious? 
Why are his Psalms so very remarkable? Why is Christ also 
called the Son of David? 



14 CATECHISM OF THE CATHOLIC EELIGIOX 

Prophet Samuel anointed him about 1095 B.C. He was, 
however, afterwards rejected by God for his disobedi- 
ence, and was succeeded by David. David was strong 
and mighty: when only a youth, he had slain the giant 
Goliath; and having been made king, he extended his 
kingdom by splendid victories. He served God with an 
upright heart, and composed in His honor those beauti- 
ful sacred songs called Psalms, in which, by Divine in- 
spiration, he prophesied many things concerning the Ee- 
deemer of the world, who was to be born of his family, 
and whose kingdom should have no end. For this rea- 
son Christ is also called the Son of David. 

15. Solomon, his son and successor, was a wise and 
great king. He built a magnificent temple to the Lord 
in Jerusalem about the year 1000 B.C. The Sanctuary, 
or Holy of Holies, was overlaid with plates of the 
purest gold; and in it was kept the Ark of the Covenant, 
which contained the two Tables of Laws written by God 
Himself. The high-priest was the only person who was 
allowed, once a year, to enter the Sanctuary. The people 
of Israel had no other temple, nor was any one permitted 
to offer up sacrifice in any other place, than the temple 
of Jerusalem. Solomon, however, did not persevere in 
wisdom and goodness. He married pagan wives, and, 
towards the end of his life, had the misfortune of beinc^ 
seduced by them from the service of God into the impi- 
ous practices of idolatry. 

16. After Solomon's death, his kingdom was divided. 



15. Who was Solomon? What famous building did he erect? 
How was the Sanctuary decorated, and what was kept in it? 
What did the Ark of the Covenant contain? Who was permit- 
ted to enter the Sanctuary, and how many times a year? Had 
the people of Israel any other temples, or altars? Did Solomon 
remain wise and good? What made him leave the service of 
God? 

16. What happened after Solomon's death? Which tribes 
formed the kingdom of Juda? Who was its first king? Which 



CATECHISM OF THE CATHOLIC EELIGION 15 

The tribes of Juda and Benjamin remained faithful to 
King Eoboam, his son, and formed the kingdom of 
Juda, the chief city of which was Jerusalem. The other 
ten tribes chose Jeroboam for their King, and made 
Samaria the capital of their kingdom, which from that 
time was called the kingdom of Israel, At the same 
time they abandoned the religion of their fathers, built 
a temple for themselves at Samaria, and introduced 
many kinds of the most abominable idolatry. God, 
therefore, delivered them into the hands of the pagan 
king, Salmanasar, who destroyed the kingdom of Israel 
for ever, and led the people to l^inive, into the Assyrian 
Captivity, about seven hundred years before Christ. The 
kingdom of Juda was also repeatedly chastised by God 
for its many transgressions. ISTabuchodonosor (Nebu- 
chadnezzar) II. took Jerusalem, pillaged the temple, 
and sent the sacred vessels and a large number of Jews 
to Babylon; and in 588 he entirely demolished the 
temple and the city, carried Sedecias, the last King of 
Juda, with the rest of the inhabitants, into the same 
Babylonian Captivity. But the kingdom of Juda was 
not destroyed for ever, like the kingdom of Israel, that 
had forsaken the religion of its fathers. 

17. These severe judgments of God did not by any 
means overtake Juda suddenly and unexpectedly. Men 



was its capital? How many tribes constituted the kingdom ot 
Israel? Whom did they choose for their king? Which was the 
capital of the kingdom of Israel? Did it remain faithful it 
God? How did God punish it? Did the kingdom of Juda also, 
sin against the Lord? Was it also chastised, and how? Was 
not its punishment less severe than that of the kingdom of Is- 
rael, and why? 

17. Did the judgments of God come upon them quite unex- 
pectedly? How did God forewarn the people? Did the proph- 
ets only announce God's judgments? What have they fore- 
told of the Messias? Which prophet foretold the time of His 
coming most precisely? Which are the most remarkable among 
the prophets? 



16 CATECHISM OF THE CATHOLIC RELIGION 

enlightened by God^ who were called Prophets, had an- 
nounced them long before, confirming their words by 
great miracles, in order to rouse the people to repent- 
ance. These same prophets also promised pardon to 
those who should repent, and prophesied of the Ee- 
deemer who was to come. In their books, written many 
centuries before Christ, we read all the circumstances 
of His life and sufferings: His birth of a Virgin at 
Bethlehem, His office of teaching, His miracles. His 
passion. His death. His resurrection, the sending of the 
Holy Ghost, the destruction of Jerusalem, the conver- 
sion of the Gentiles, and the splendor of the Christian 
Church ; nay, Daniel foretold the very year in which the 
Saviour was to appear. The most remarkable amongst 
the prophets are Elias, Eliseus, Isaias, Jeremias, Eze- 
chiel, and Daniel. 

18. During the time of the Captivity, illustrious ex- 
amples of rare virtues were given by Tobias at iSTinive ; 
and at Babylon, by the chaste Susanna, by the three 
young men in the fiery furnace, and by Daniel in the 
lions' den. The Babylonian Captivity had already lasted 
seventy years, when Cyrus, King of Persia, took Baby- 
lon, and, by Divine inspiration, gave permission to the 
Jews to return to their own country (b.c. 536) and to 
rebuild the temple at Jerusalem. In a short time the 
second temple was finished; and when the old men be- 
gan to complain that its magnificence was far inferior 
to that of the first, the Prophet Aggeus foretold to them 
that the glory of this latter house should be greater than 
that of the former, because the *" Desired of all nations/ 
the Messias, would enter it (Agg. ii. 8-10). 

18. Who distinguished themselves by their virtues at Ninive 
and Babylon? How long did the Babylonian Captivity last? 
How was it brought to an end? What did the Jews most ur- 
gently set about after their return? Was the new temple as 
magnificent as the one that had been demolished? In what 
was it superior to the first one? 



CATECHISM OF THE CATHOLIC RELIGION 17 

19. Esdras and Nehemias now reestablished the Di- 
vine service in conformity to the law^ and collected the 
Sacred Scriptures, which thenceforth were diligently 
read and interpreted. All the people shed tears and re- 
pented most sincerely. They never more returned to the 
sin of idolatry^ which had brought upon their fathers the 
grievous sufferings of their captivity. When^ some time 
later, Antiochus, King of Syria, tried to compel them to 
adore idols, they resisted most courageously under the 
command of the High-Priest Mathathias and his sons; 
nay, many of them, animated by the glorious example 
of the aged Eleazar, of the seven brothers, commonly 
called the Machabees, and of their heroic mother, pre- 
ferred to suffer the most atrocious of deaths, rather than 
disobey the law of God. 

20. At length the time fixed by God for the fulfilment 
of His promise arrived ; and the signs that were to pre- 
cede the coming of the Eedeemer of mankind were ac- 
complished. The Jews longed for it with the greatest 
anxiety, and even among the Gentiles there was a cur- 
rent opinion that a great Euler was to rise in Judea. 
The corruption in which the world was sunk was un- 
bounded. The Jews, indeed, still acknowledged the one 
true God; but impious sects, such as the Pharisees and 
Sadducees, had sprung up amongst them, and a great 

19. What is to be observed about Esdras and NehemiasI 
How did the people then behave? Did they remain faithful to 
their Lord and God? How did they show their fidelity? Who 
especially distinguished themselves at that time? 

20. Were all the signs that were to precede the coming of the 
Messias fulfilled at the time of Christ ^s birth? Were all the 
signs of His coming accomplished at that time? What was the 
prevalent feeling of the Jews and the pagans? What was the 
state of the world? How did this corruption appear among the 
Jews? And how amongst the other nations? In what did the 
abomination of idolatry consist? What character does St. Paul 
give of the heathens? Was there any one then who could help 
mankind? Did He help them, and how? What did Christ 
Himself say on this subject? 



18 CATECHISM OF THE CATHOLIC EELIGION 

corruption of morals had gained gronnd. Most of them 
honored God only with their lips, but their conduct was 
according to the sinful desires of their heart. All other 
nations, even the most enlightened among them, the 
Greeks and Eomans, were devoted to the most shameful 
idolatry. Innumerable were the gods and goddesses to 
whom they built temples and altars, and offered sacri- 
fices, even of human beings; and whom they believed 
they particularly honored when they extolled their in- 
famous vices and imitated them without shame or fear. 
Such were the heathens, as St. Paul testifies (Eom. i. 
29-31): ^Filled with all iniquity, malice, fornication, 
avarice, wickedness; full of envy, murder, contention, 
deceit, malignity ; whisperers, detractors, hateful to God, 
contumelious, proud, haughty, inventors of evil things, 
disobedient to parents, foolish, dissolute, without affec- 
tion, without fidelity, without mercy.^ Who was then 
able to help and save mankind? God alone; and He 
did help and did save them. As He had promised to 
our first parents in Paradise, and foretold by the proph- 
ets. He now showed mercy to mankind, when in their 
utmost degeneracy, and sent them a Eedeemer and 
Saviour; for ^God so loved the world as to give His 
Only-Begotten Son, that whosoever believeth in Him 
may not perish, but may have life everlasting^ (John 
iii. 16). 



HISTOEY OF CHEIST. 

21. The world was at peace; Augustus was Emperor 
of Eome, and Herod, the Idumean, King of Judea 

21. Under what emperor and what king was the Eedeemer 
born? Where, and of whom, was He born? Who was first told 
of His birth, and by whom? What did King Herod try to dis- 
cover, and why? What did St. Joseph do? Where did Jesus 
spend His childhood after His return from Egypt? How did 
He live there? What did He do when He was twelve years old? 



CATECHISM OF THE CATHOLIC KELIGION 19 

(8)^ when the promise of God and the predictions of 
the prophets were accomplished. Jesus Christy the Son 
of God and Redeemer of the worlds was born^ in a stable 
at Bethlehem^ of Mary^ a virgin, descended from the 
royal family of David. His birth was announced by 
angels to the shepherds at Bethlehem, and by a star to 
the Wise Men in the East. The cruel Herod made every 
effort to discover the Divine Infant, that he might put 
Him to death ; but by the Lord's command, Joseph, the 
foster-father of Jesus, fled with Him and His mother 
to Egypt, and did not return till after the death of 
Herod. Jesus then led a retired life at N'azareth in 
Galilee, was subject to His parents, and ' advanced in 
wisdom, and age, and grace with God and men^ (Luke 
ii. 52). When He was twelve years old. He went with 
His parents to Jerusalem to celebrate the Pasch, or 
Passover, and remained there three days in the temple, 
astonishing even the Scribes, or doctors of the law, by 
His wise questions and answers. At the age of thirty 
He went to the river Jordan to be baptized by John the 
Baptist. When He came out of the water, the Holy 
Ghost descended upon Him in the shape of a dove, and 
a voice came from Heaven, saying : ' This is my Beloved 
Son, in whom I am well pleased ^ (Matt. iii. 17). 

22. Jesus then retired into the desert, and after hav- 
ing fasted and prayed there forty days and forty nights. 

What did He do when He was thirty? What happened at His 
baptism % 

22. What did Jesus do after His baptism? What does the 
word Gospel mean? How did Jesus prove His Divine mission? 
What impression did He make upon the people? How many 
Apostles did He choose? What does the word Apostle signify? 
Why did He choose them? What are their names? How many 
other disciples did He elect, and for what purpose? Who 
formed the beginning of the Christian Church? What did 
Jesus promise to His Church? Whom did He appoint to be 
her visible Head on earth? By what expressions did He in- 
timate this? What did He promise to give him? 



20 CATECHISM OF THE CATHOLIC EELIGION 

He began to preach the Gospel — that is, the good tidings 
of the kingdom of God on earth. He travelled about 
the towns and villages, and proved His Divine mission 
and the truth of His doctrine by His holy life, by mir- 
acles and prophecies. Those who heard Him were filled 
with wonder and amazement. Multitudes of people fol- 
lowed Him, praised and extolled Him as the true ]\Ies- 
sias, and said, ' Xever did man speak like this man ' 
(John vii. 46). Jesus selected from His followers 
twelve men whom He called His Apostles or messengers. 
They were to be witnesses of His doctrine and w^orks, 
that, after His ascension into Heaven, they might preach 
what they had seen and heard of Him to all nations. 
These are the names of the twelve Apostles: Simon, 
who is called Peter, and Andrew, his brother; James 
(the elder), the son of Zebedee, and John, his brother; 
Philip and Bartholomew ; Thomas and Matthew ; James 
(the Less), the son of Alpheus, and Thaddeus, his 
brother, sometimes called Jude ; Simon, the Chanaanite, 
and Judas Iscariot, who afterwards betrayed Him. 
Moreover, He chose seventy- two disciples, ' and He sent 
them two and two before His face into every city and 
place, whither He Himself was to come^ (Luke x. 1). 
The twelve Apostles, the seventy-two disciples, and the 
others who adhered to Jesus, formed the beginning of 
that society of all the faithful which we call the Church 
of Christ. He appointed Peter to be the visible Head of 
His Church on earth, called him the Eock upon which 
He said He would build His Church, against which the 
gates of hell should never prevail, and promised him the 
keys of the kingdom of Heaven (Matt. xvi. 18, 19). 
23. Jesus bestowed favors upon the Jews such as no 

23. What sort of favors did Jesiis confer upon the Jews? 
How did the Jews behave towards Him? Why did the Scribes 
and Pharisees especially hate Him? Why did they watch all 
His words and actions? Could they convict Him of any sin? 
What special miracle did Jesus perform in the third year of 



CATECHISM OF THE CATHOLIC RELIGION 21 

one had ever witnessed before: He made the blind to 
see and the lame to walk ; He restored the sick to health, 
and raised the dead to life ; in a word, He relieved every 
kind of suffering and misery. JSTevertheless, He had 
many enemies, especially among the Scribes and Phari- 
sees, who hated Him because He reprimanded them for 
their sins and vices, and also because He would not 
establish a temporal kingdom and elevate them to high 
dignities. They watched all His words and actions; 
but they could not convict Him of any sin. In the third 
year of His public teaching, and shortly before the 
Pasch or Easter, Jesus raised Lazarus to life after he 
had lain four days in the grave. The people, hearing 
of this miracle, greatly rejoiced; and when Jesus went to 
Jerusalem, they came forth in crowds to meet Him, with 
branches of palms and olives in their hands, spread their 
garments in the way, and cried, saying, ' Hosanna to the 
Son of David : Blessed is He that cometh in the name of 
the Lord. Hosanna in the highest^ (Matt. xxi. 9). 
This triumphant entry of Jesus exasperated his enemies 
still more, and from that day they sought to put Him 
to death. 

24. Jesus knew that the time of His bitter Passion 
was at hand. Eesigned to the will of His Heavenly 
Father, He prepared to pass out of this world. Whilst, 
in conformity with the Jev/ish law. He was eating the 
Paschal Lamb with His Apostles, He took bread into 
His holy and venerable hands, lifted up His eyes toward 
Heaven, to God His Almighty Father, gave thanks, 
blessed and broke it, and gave it to His disciples, say- 

His teaching? What impression did this make on the people? 
In what words did they express their feelings'? What effect 
did this reception of Jesus produce on His enemies? 

21. How did Jesus meet His approaching Passion? How did 
He celebrate the Last Supper with His Apostles? What com- 
mandment did He give them at the end of it? What sacrament 
did He institute by this? What did He promise to His Apostles 
after the Last Supper? Whitter did He go afterwards? 



22 CATECHISM OF THE CATHOLIC RELIGION 

ing, ' Talce ye, and eat; this is my Body which shall he 
delivered for you/ After that^ He took the chalice witli 
wine in it^ again gave thanks^ blessed and gave it to His 
disciples^ sayings ' Drink ye all of this; this is my Blood 
of the New Testament, tvhich sliall he shed for you and 
for many unto the remission of sins. As often as you 
do this, do it for the commemoration of me/ Thus 
Jesus instituted the Holy Eucharist^ wherein^ under the 
appearance of bread and vrine^ He gives Himself truly 
to ns for the nourishment of our souls. After the Last 
Supper^ Jesus continued speaking for some time to His 
Apostles in the most affectionate manner, and promised 
to send them^ for their Comforter, the Holy Ghost, the 
Spirit of Truth, who should teach them all things, and 
abide with them for ever. After this. He went into the 
garden of Gethsemane, on the Mount of Olives, to pray. 
25. There all His coming sufferings were most sensi- 
hly displayed before His soul. A violent agony came 
over Him, and His sweat became as drops of blood trick- 
ling down upon the ground. ' My Father,^ said He, ^ if 
it be possible, let this chalice pass from me. Neverthe- 
less, not as I will, but as Thou wilt^ (Matt. xxvi. 39). 
In the meanwhile, Judas, who was about to betray Him, 
approached with a band of armed men ; and Jesus suf- 
fered Himself to be taken, bound, and led before the 
Chief Council, where He was mocked, spat upon, and 
huffeted. The chief priests then delivered Him up as 
guilty of death to Pontius Pilate, the Eoman governor 
of Judea, who, on his part, sent Him to King Herod; 
hut neither of them could find any evil in Him. Never- 



25. What did Christ suffer in the garden of Gethsemane? 
What memorable prayer did He say there? By whom was He 
then betrayed? And how was He apprehended? Whither did 
they lead Him then? How was He treated before the Chief 
Council? To whom did the chief priests, and to whom did 
Pilate, deliver Him up? What did Pilate and Herod think of 
Him? What else had^ Christ to suffer? 



CATECHISM OF THE CATHOLIC RELIGION 23 

theless, He was scourged and crowned with thorns ; and 
at last, in compliance with the clamorous and threat- 
ening demands of the chief priests and the Jewish rab- 
ble, who preferred the murderer Barabbas before Him^ 
Pilate delivered Him unto them to be crucified. 

26. Jesus, like one of the greatest criminals, was 
loaded with a heavy cross, and conducted to Mount Cal- 
vary, a place of execution, where He was crucified be- 
tween two thieves. As the prophets had foretold, so 
it was now accomplished: His hands and feet were 
pierced with nails; the soldiers divided His garments 
among them, and upon His vesture they cast lots. 
When tormented with burning thirst, they gave Him 
vinegar and gall to drink. Even the chief priests and 
ancients scoffed at Him; but Jesus suffered all these 
cruelties with the most wonderful patience and meek- 
ness. Nay, He even prayed for His enemies, saying: 
^ Father, forgive them, for they know not what they 
do.^ For three hours Jesus was hanging upon the cross 
suffering the most dreadful pains. The sun was dark- 
ened, and all nature mourned. At last, with a loud 
voice He exclaimed, ^ It is consummated ; Father, into 
Thy hands I commend my Spirit ^ ; and bowing His 
head, He gave up the ghost. The moment He expired 
the earth quaked, the rocks split asunder, the veil of the 
temple was rent in two from the top to the bottom, the 
graves were opened, and many bodies of the Saints that 
had slept arose and appeared in Jerusalem. The cen- 
turion or captain and the soldiers, who stood near the 
cross, were struck with awe, and said, ^ Indeed this was 

26. What did they make Jesus carry? Where, and between 
whom, was He crucified? How were then the prophecies ful- 
filled in Him? When hanging on the cross, how did He suffer, 
and for whom did He pray? How long did He hang on the 
cross V* What great miracle happened during that time? How 
did our Lord expire? What miracles illustrated His death? 
What benefit did Jesus confer by His death on us and on the 
whole world? 



24 CATECHISM OF THE CATHOLIC EELIGION 

the Son of God/ Thus Jesus became ' the propitiation 
for our sins ; and not for ours only^ but also for those of 
the whole world ^ (1 John ii. 2). 

27. It was on Good Friday, about three o^clock in the 
afternoon^ that Jesus expired. In order to assure them- 
selves that He was dead, one of the soldiers with a spear 
opened His side, and immediately there came out blood 
and water. His body was taken down from the cross, 
and laid in a new sepulchre hewn out in a rock. The 
Jews sealed it and set a guard before it. But early on 
the third day, before sunrise, there was a great earth- 
quake, and Christ crucified arose glorious from the 
sepulchre. During forty days afterwards He often ap- 
peared to His Disciples, instructed them concerning the 
kingdom of God — that is, the Church — gave them power 
to forgive sins, and installed Peter Head of the Church, 
with these words : ^ Feed my lambs ; feed my sheep ' 
(John xxi. 15, 17). When He appeared for the last 
time in the midst of the eleven. He commanded them 
to go into the whole world, to preach the Gospel to all 
nations, and to baptize them ' in the name of the Father, 
and of the Son, and of the Holy Ghost.^ For that pur- 
pose He gave them the same power which He had re- 
ceived from His Heavenly Father, and promised to be 
with them all days, even to the consummation of the 
world. Finally, on the fortieth day after His Eesurrec- 
tion. He led His Disciples to the Mount of Olives, where 
He lifted up His hands over them, and, whilst He 
blessed them, ascended in their sight up to Heaven. 

27. On what day, and at what hour^ did Jesus expire? How 
did they assure themselves of His death? And what resulted 
from this? What was done with His sacred body? What did 
His enemies then do? When, and how, did Christ rise to life? 
How long did He yet remain on earth? What did He do dur- 
ing that time? What did He command His Apostles to do 
when He appeared the last time among them? What power, 
and what promise, did He give them? When, where, and how 
did He ascend into Heaven? 



CATECHISM OF THE CATHOLIC EELIGION 25 

HISTOEY OF THE CHUECH OF CHEIST. 

From the Ascension of Christ to the Conversion of 

Constantine. 

28. After the Ascension of our Lord^, His disciples 
returned to Jerusalem^ where they persevered in prayer, 
expecting the coming of the Holy Ghost, whom He had 
promised to send them. In the meantime, the Apostles 
chose Matthias one of the disciples, in the place of Jiidas. 
On the tenth day, the Feast of Pentecost, there came 
suddenly a sound from Heaven, as of a mighty wind, 
and it filled the whole house where they were assembled. 
Over the head of each one there appeared the form of 
a fiery tongue; and all of them, being filled with the 
Holy Ghost, began to speak in divers languages and to 
praise the Lord their God. Peter, the Head of the 
Apostles, stood up and declared to the innumerable mul- 
titude of the Jews who had come together that the same 
Jesus whom they had crucified, and whom God had 
raised from the dead, was their Lord and Eedeemer, and 
he called upon them to believe in Him. His discourse 
was so powerful that no less than three thousand came 
at once and asked to be baptized. Soon after, Peter and 
John went to the temple to pray. A lame man was lying 
there at the gate, and asked an alms of them. Peter 
said to him : ' Silver and gold I have none ; but what I 
have I give thee : in the name of Jesus Christ of Xaza- 
reth, arise and walk ^ ; and forthwith the lame man 
sprang to his feet and walked joyfully with them into 
the temple, thanking and praising God. All the people 

28. How (lid the disciples prepare for the coming of the Holy 
Ghost? Whom did the Apostles choose in the place of Judas? 
When, and how, did the Holy Ghost come? What change did 
He produce in them? What did Peter, the Head of the Apos- 
tles, do? What was the result of his sermon? How was the 
lame man at the temple-gate healed? What effect had this 
miracle on the Jews? 



26 CATECHISM OF THE CATHOLIC EELIGION 

were filled with amazement at this miracle, and five 
thousand more of them asked to be baptized. 

29. The Apostles preached the Eesurrection of Jesus 
Christ with great power^ and did many signs and won- 
ders. By this their authority increased so much that 
the people brought the sick into the streets, in order 
that, when Peter passed by, his shadow, at least, might 
fall upon them, and deliver them from their infirmities. 
The chief priests and their adherents, seeing all this, 
were greatly exasperated. They caused the Apostles to 
be apprehended and scourged, and forbade them to 
preach in the name of Jesus ; they stirred up the people 
against them, insomuch that St. Stephen was stoned to 
death ; and they perpetrated many other acts of violence. 
But no earthly power was able to prevent the spreading 
of the doctrine of Jesus. The Apostles did not cease 
to preach the crucified Saviour, both in the temple and 
from house to house ; and the number of those who pre- 
sented themselves to be baptized increased exceedingly 
every day. Even Saul, afterwards called Paul, the most 
furious enemy and persecutor of the Christians, became, 
through the grace of God, an Apostle of Jesus Christ 
and the most zealous propagator of the Gospel. 

30. The new converts in Jerusalem and its neighbor- 
hood formed the first Christian community, called the 
Church, Their conduct was unblemished and irre- 
proachable; they served God with gladness and in sim- 

29. By what else did the Apostles spread the doctrine of 
Christ? What did the people do in consequence of this? What 
impression did this make upon the chief priests and their ad- 
herents? What did they do to the Apostles? Who was the first 
martyr? Did the Apostles, on being persecuted, cease preach- 
ing? What can you relate of St. Paul? 

30. Of whom was the first Christian community composed? 
What was their conduct, and how did they serve God? Was 
there any dissension amongst them? Did any of them suffer 
from want? How were the poor relieved? By what authority, 
and how, did the Apostles govern this first community? 



CATECHISM OF THE CATHOLIC RELIGION 27 

plicity of heart. They all lived in the greatest harmony, 
and had but one heart and one sonl. Xone of them suf- 
fered want ; for the rich willingly sold^ for the relief of 
the poor^ what they could spare^ such as houses and 
lands^ and laid the proceeds at the feet of the Apostles, 
that they might divide them among the needy. The 
Apostles were the rulers of the Churchy as Christ had 
ordained; they taught^ baptized^ and administered the 
other sacraments ; they managed all ecclesiastical affairs, 
and governed the community. 

31. Although many of the Jews embraced the doctrine 
of Christy yet the greater part of them remained obstinate 
and hardened. God^ therefore^ permitted the punish- 
ment they had been threatened with to be inflicted upon 
them; about the seventieth year after the birth of 
Christy Jerusalem was destroyed^ and the temple burnt, 
by the Eomans. An immense number of Jews lost their 
lives^ and the rest were banished from their country and 
dispersed all over the worlds that they might be every- 
where and at all times living witnesses of the Divine 
judgment. The stubbornness of the Jews^ and still more 
an express command of God, had early determined the 
Apostles to go and preach to the pagans or heathens. 
Poor and persecuted though they were, they announced 
to the nations of the earth the good tidings of salvation, 
under thousands of hardships and perils, even of death* 

31. Were the Jews all converted? Did those who refused to 
believe in Christ remain unpunished ? What punishment was 
inflicted on them? Why were they dispersed all over the 
world? What determined the Apostles to go and preach to the 
pagans? Under what difficulties, and with what success, did 
they preach to them? How did the Apostles organize the new 
Christian communities? Were these communities separated, and 
independent of one another? Who was their common Head? 
What do we call all these communities together? What is the 
meaning of Catholic? Where was St. Peter bishop, and where 
did he die? Upon whom did his supremacy over the whole 
Church devolve? 



28 CATECHISM OF THE CATHOLIC KELIGION 

Therefore God visibly blessed their efforts; and thirty 
years had scarcely elapsed after the Descent of the Holy 
Ghost;, when there were already Christian communities 
in all parts of the world. Over these Churches the 
Apostles placed bishops^ to whom they communicated 
their powers by special forms of prayer and the impo- 
sition of hands^ and whom they appointed their substi- 
tutes and successors. All these communities were most 
closely united together^ and formed^ under their common 
Head, St. Peter, the One, Universal — that is, Catholic 
— Church. St. Peter was first Bishop of Antioch, and 
afterwards Bishop of Eome, where he suffered martyr- 
dom under Nero a.d. 67 ; and then the supreme author- 
ity over the whole Church devolved on his successors, the 
Bishops of Eome, or the Popes. 

32. The pagans were greatly alarmed at the rapid 
spreading of the Christian religion, which openly con- 
demned their vicious lives and their monstrous idolatry, 
and they resolved to exterminate it. The Christians had 
either to abjure their faith or to die under the most cruel 
torments. They were scourged and lacerated, and were 
cast before wild beasts; their sides were torn with iron 
hooks or burnt with torches. They were thrown into 
caldrons of boiling oil, mutilated, sawn in pieces, and 
crucified. They were covered with pitch and set fire to, 
that they might serve to light the nocturnal games of the 
pagans. Everywhere the Christians suffered tortures be- 
yond all description. Many countries were drenched 
with their blood, and hundreds of thousands of every 
age, sex, and condition died under the most dreadful tor- 
ments. Eome especially, the capital of paganism, and 

32. What impression did the spreading of Christianity make 
on the pagans? How did they expect to exterminate it? What 
torments did they inflict upon the Christians? Were there many 
thus tortured and killed? Where did the persecution of the 
Christians chiefly rage? Have we any evidence of this nowa- 
days? 



CATECHISM OF THE CATHOLIC RELIGION 29 

the seat of all the abominations of idolatry, overflowed^ 
as it were, with the blood of the Christians. The num^ 
ber of those who suffered martyrdom in that city sur- 
passes all belief; and their bones, which are still to be 
seen in the subterraneous caverns or Catacombs, where 
they were entombed by their fellow-Christians, are wit- 
nesses of it to this day. 

33. These terrible persecutions lasted, with few inter- 
ruptions, for three hundred years. Had Christianity 
been the work of man, it would certainly have been ex~ 
tirpated by the blind fury of its enemies ; but being the 
work of JesuS;, the Son of God, it took deeper and deeper 
root, and spread more and more over the world. The 
signs and wonders which the confessors of Christ did, 
but, above all, the imperturbable serenity of mind and 
cheerfulness of heart with which they suffered the most 
cruel torments and the most painful deaths, convinced 
the pagans that only the God of the Christians could be 
the true God. It even often happened that, whilst the 
Christians were suffering these most horrible tortures^ 
many of the pagan spectators were heard to cry out: 
' We also are Christians ; kill us together with them ! " 
and thus the blood of the martyrs was the fruitful seed 
from which new Christians continually sprang up. 

34. By permitting all this, God had sufficiently 
shown to the world that the establishment of the Church 
was His work, and that all the powers of the earth could 
not prevail against her. He now bestowed peace on her 

33. How long did these persecutions last? Was the Christian 
religion extirpated by them? Why not? What convinced the 
pagans of the Divine origin of Christianity? What occurred 
oftentimes while the Christians were tortured? With what, 
then, may the blood of the martyrs justly be compared? 

34. Why did God permit these persecutions? Whom did He 
call to put an end to them? Who was Constantino, and what 
can you relate concerning his victory? In what year did Con- 
stantine gain the battle and become the protector of Christian- 
ity? 



30 CATECHISM OF THE CATHOLIC RELIGION 

by calling Constantine the Great to be the protector of 
Christianity. This Emperor, while still a pagan, was at 
war with Maxentius. Seeing that his enemy's army was 
far greater than his, Constantine prayed fervently to the 
true God for assistance; and behold, a bright cross ap- 
peared in the sky to him and to his whole army, with 
the following inscription upon it : '^ In this sign thou 
shalt conquer/ In imitation of this cross, Constantine 
ordered a banner to be made, and had it carried before 
his army in battle. He then bravely attacked the su- 
perior forces of ]Maxentius, and overcame them; and 
from that time (a.d. 312) Constantine became the de- 
fender and protector of Christianity. 

From the Conversion of Constantine to the Rise of 
Protestantism in the Sixteenth Century. 

35. The cross, that had hitherto been the sign of the 
greatest ignominy, now became a sign of honor and 
victory. It glittered on the imperial crown of Con- 
stantine, and was displayed in Eome — till then the 
principal seat of paganism — on the pinnacle of the tem- 
ple of Jupiter, the Capitol; and it thus announced the 
triumph of the crucified God-Man to the whole world. 
Constantine granted the free practice of their religion 
to the Christians, built splendid churches for them, and 
showed marks of great honor and distinction to priests, 
and especially to the Popes. His example prompted 
thousands of the pagans to embrace the Divine doctrine ; 
and the idols were soon abandoned and their temples 
deserted. In a short time paganism was completely 

35. What had the cross been before this, and Tvhat did it be- 
come now? Where was it particularly seen, and what did it an- 
nounce to the world? What did Constantine do for the Chris- 
tian Religion? What effect had his example upon the pagans? 
What became of paganism, and what was established in its 
place ? 



CATECHISM OF THE CATHOLIC RELIGION 31 

overthrown throughout the Roman Empire, and the 
Christian Eeligion was permanently established. 

36. The Catholic Church had now to gain victories of 
another kind — namely, over her internal enemies, the 
heretics. Several heretical and schismatical doctrines 
had already been broached at different times and in dif- 
ferent places ; they had, however, soon disappeared. But 
now, by God^s permission, some new heretics arose, and 
gained many followers by cunning and fraud. They 
impudently left the Church, and formed separate and 
vast communions or sects, which were mostly named 
after their founders; as the Arians, I^estorians, Euty- 
chians. Pelagians, etc. These heretics often succeeded in 
gaining the favor of princes and emperors, under whose 
protection they most cruelly oppressed and persecuted 
the faithful. In the same way as the Apostles had for- 
merly assembled in order to settle, by the inspiration of 
the Holy Ghost and under the presidency of St. Peter, 
such differences as had arisen in matters of religion 
(Acts XV.), so now also their successors, the bishops of 
the Catholic Church, assembled under the presidency of 
the Pope, or of his legates, consulted about the heretical 
doctrines, and then condemned them. Such an assembly 
of bishops is called a General Council; and the decisions 
of such a council in matters of faith, when confirmed by 
the Pope, are infallible, because they proceed from the 

36. Were the contests of the Church now at an end? Who 
were her new enemies? Had there not been heresies before? And 
what was the difference between them and these new ones? 
Whence did the sects take their names? How did they behave 
towards the faithful? How did the Church oppose these here- 
sies? What is the name of a general assembly of the bishops of 
the Catholic Church? When and why are the decisions of a 
General Council infallible? When was the Council of Nice 
held? How many, and what, bishops were assembled there? 
What sentence did they pass? What error did Arius maintain? 
What became of these sectarians after their condemnation? 
How did it fare with all subsequent heresies? And what be- 
came of the Catholic Church? 



32 CATECHISM OF THE CATHOLIC KELIGION 

Churchy which the Holy Ghost invisibly governs and pre- 
serves from all error. One of the most famous councils is 
that of Nice, in Bithynia, which was held in 325. Three 
hundred and eighteen bishops were assembled there ; and 
amongst them were many holy men who, during the per- 
secutions, had suffered for Christ^s sake, and had lost 
their hands or eyes. They unanimously condemned the 
impious doctrine of Arius, who obstinately maintained 
that Jesus Christ was not God from all eternity, and 
they cut him off from the communion of the faithful. 
Although this sect, called Arians, was at that time very 
powerful, the Church, by her solemn decision, had set 
the seal of reprobation on it, and consequently it was 
gradually to vanish from the face of the earth. The 
same sentence of condemnation was passed on all the 
other heresies that sprang up in subsequent ages; and 
however hard the conflicts were in which the Church had 
to engage, she has always come off victorious. 

37. During this period, God illustrated His Church 
also by many holy and learned men who gloriously de- 
fended the true doctrine. They are called Doctors of the 
Church, or Fathers of the Church. Such were St. Atha- 
nasius. Patriarch of x\lexandria, who had to endure from 
the Arians a long and severe persecution for the true 
faith (d. 373) ; St. Basil the Great, Archbishop of Csesa- 
rea (d. 379) ; St. Gregory K'azianzen (d. 389), and St. 
John, surnamed Chrj^sostom, that is. Golden Mouth 

37. By whom did God especially illustrate His Church at 
this time? How are those holy and learned men called? Caa 
you name any of them? Did any other men distinguish them- 
selves in the Church about this time? Who were the hermits? 
What was their abode? What was their food and drink? Why 
did they renounce all comforts? Who were the first and most 
famous hermits? What did the solitary Life give rise to after- 
wards? Who built the first monastery? Who particularly ad- 
vanced the Monastic Life in Europe? For what is Europe es- 
pecially indebted to the Benedictine Order? When, and by 
v.hom, was it introduced into England? 



CATECHISM OF THE CATHOLIC EELIGION 33 

(d. 407)^ both Patriarchs of Constantinople; St. Cyril, 
Archbishop of Jerusalem (d. 386), and St. Cyril, Patri- 
arch of Alexandria (d. 444) ; St. Ambrose, Archbishop 
of Milan (d. 397) ; St. Jerome, celebrated for his Latin 
translation of the Holy Scriptures, called the Vulgate 
(d. 420) ; St. Augustine, Bishop of Hippo in Africa, one 
of the brightest luminaries of the Church (d. 430) ; and 
the holy Popes St. Leo the Great (d. 461) and St. Greg- 
ory the Great (d. 604). Whilst the Holy Fathers of 
the Church especially distinguished themselves as de- 
fenders of the true faith, the Hermits, or Solitaries, and 
monks, shone as models of the most austere penance. 
The hermits were, pious Christians who fled from the 
seductive pleasures of the world, to prepare themselves- 
in solitude, by prayer and self-denial, for a happy death. 
A cavern in a rock, or a hut made of branches, was their 
abode ; the bare ground, or a few leaves, their bed ; roots, 
and herbs were their food, and water was their drink. 
They renounced all the comforts of life, that they might 
entirely die to the world, and live only for God. The first 
hermit was St. Paul, who died about 340. St. Anthony, to 
satisfy the importunities of others, built the first monas- 
tery, and is called the Patriarch of Monies (d. 356). 
Thus the Solitary Life gave rise to the Monastic Life,. 
which was so opportunely and successfully propagated 
in the West by the great St. Benedict, noted for the 
wonders he had done. For, not to speak of his miracles, 
we may safely say that Europe is especially indebted to 
the religious order he established for the cultivation of 
its soil and the conversion of its inhabitants. He died 
in 543. St. Augustine, the Apostle of England, was a 
Benedictine monk, and introduced this order into Eng- 
land in 596. 

38. In the fifth and sixth centuries the Church was 

38. What was the cause of the clangers to which the Church 
was exposed during the fifth and sixth centuries? What is this 
called in history? Can you name any of these rapacious tribes?" 



34 CATECHISM OF THE CATHOLIC EELIGION 

exposed to new dangers^ when rapacious pagan nations 
left their own wild homes^ and overran the Christian 
countries in countless swarms^ laying waste all before 
them with fire and sword. This is called the Migration 
of Nations. Some of them were named Huns, Alans^ 
Heruli^ Goths, Suevi^ Lombards^, Burgundians, Vandals, 
Franks, Angles, Saxons; but the most merciless and 
savage of all these barbarian tribes were the Huns, under 
their king, Attila, who called himself the Scourge of 
God. The most celebrated towns were utterly destroyed, 
and whole countries laid waste and almost depopulated. 
The Eoman Empire, more than one thousand years old, 
and once so powerful, could no longei; resist these savage 
tribes, and was at last completely overthrown. Odoacer, 
King of the Heruli, took Eome, and was proclaimed 
King of Italy in 476. It is impossible to describe the ex- 
tent of misery which these barbarous hordes inflicted on 
all Europe, until finally God subdued and civilized them 
by means of that very Church which they had threatened 
with destruction. Holy men were sent by the Popes to 



Which of them was the most savage and cruel? Who was their 
ting, and what did he call himself? Did these savage tribes do 
much harm? What became of the Eoman Empire? Who was 
TQade King of Italy? In what year? By what means did God 
subdue the barbarians? How was this done? When was Ire- 
land converted^ and by whom? What peculiarity was there in 
the conversion of the Irish? In what centuries was Germany 
•converted and civilized? Who is the Apostle of Austria? Can 
you name any more of the missionaries to whom Germany owes 
its conversion? Who is called the Apostle of the Germans? 
Where was he born? To what order did he belong? Of what 
town was he made Archbishop? How, and in what year, did he 
die? What did the missionaries usually do when they had set- 
tled in a country? What did, then, the monasteries do for the 
tgpreading and strengthening of the faith? For what else is 
Germany indebted to the monks? What emperor in those 
days interested himself particularly for the prosperity of the 
Christian Church, and what did he do? To whom does Hungary 
owe her conversion? 



CATECHISM OF THE CATHOLIC RELIGION 35 

announce the good tidings of salvation to them. These 
took the cross and the Gospel in their hands; and al- 
though they were exposed to the greatest dangers, they 
preached, with no less courage and confidence in God, 
the doctrine of the Saviour of the world. St. Patrick 
was sent by Pope Celestine, in a.d. 432, to Ireland, and 
labored there for many years, converting the entire 
country to Christianity, and establishing many episcopal 
sees, churches, and monasteries. This is the only in- 
stance in the history of the Church of the conversion of 
an entire people without a single martyrdom. St. Pat- 
rick has been deservedly styled the Apostle of Ireland^ 
and Ireland was called the Island of Saints. In the fifth, 
sixth, seventh, and eighth centuries Germany was also 
converted and civilized. St. Severinus is called the 
Apostle of Austria, because he converted that country to 
the Christian faith. He died in 482. St. Columban and 
St. Gall, both natives of Ireland, preached near the Lake 
of Constance and elsewhere in Switzerland ; St. Kilian, 
a holy Irish monk, and St. Willibald, an English West- 
Saxon, in Franconia; St. Eupert and St. Corbinian, 
both French missionaries, in Bavaria and the surround- 
ing countries ; St. Ludger, a native of Friesland, in 
Westphalia; St. Anscharius, a French Benedictine 
monk, in Scandinavia and Lower Germany (d. 865). 
But the most indefatigable and successful preacher of 
the Gospel in Germany was St. Winfrid or Boniface, 
who is therefore justly called the Apostle of the Ger- 
mans. He was born at Crediton, in Devonshire, about 
the year 680, and was a Benedictine monk at Exeter. 
On account of his great merits he was created Arch- 
bishop of Mentz in 732, by Pope Gregory III.; and 
whilst he was engaged in preaching the Gospel to the in- 
fidel inhabitants of the northern parts of Friesland he 
was martyred, in 755. As soon as the missionaries had 
got a footing in a country, they made it their first busi- 
ness to erect one or several monasteries. These sane- 



36 CATECHISM OF THE CATHOLIC EELIGION 

tuaries of religion then sent forth holy men to spread 
the seeds of Christianity over the country, established 
schools for the education of young priests, and taught 
the barbarians to leave off their savage manners, and to 
follow peaceful and useful occupations. Thus the wild 
Germans were taught agriculture, the duties of domestic 
life, trades, and mechanical arts. By the industry and 
labor of the monks deserts were changed into rich fields, 
ftnd dark forests into pleasant abodes; in all respects 
they were the greatest benefactors of mankind. The 
Emperor Charlemagne, who had especially the propaga- 
tion and prosperity of the Christian Church at heart, 
founded more than twenty-four monasteries, and erected 
•several episcopal sees, which he most liberally endowed 
Avith lands and estates. His example was followed by 
the pious King Stephen, to whom Hungary is indebted 
for her conversion to Christianity. 

39. Whilst the Christian faith was propagated in the 
West with gratifying success, most fatal and deplorable 
disturbances arose in the East. The Greek Emperors at 
Constantinople, instead of humbly submitting them- 
selves to the Church, wanted to rule her, and obtrude 
upon her their opinions as articles -of faith. The people 
were heedless, the clergy frequently forgot their duties, 
and pride and dissension supplied at last what was still 
wanting to bring about that lamentable Schism by which 
the greater portion of the Greek or Eastern Church se- 
ceded from the Pope, the common Read of the Church 



39. What happened in the East, whilst the Christian faith 
was successfully spread in the West? Who was the chief cause 
of those disturbances! To what were the people and the clergy 
inclined? What was the unfortunate result of all this? Did 
God suffer all this to remain unpunished? Who was Mahomet? 
What did he pretend to be? Of what did he form his new re- 
ligion? How did he spread it? What did his successors do? 
Was the Christian religion totally destroyed under them? What 
l3ecame of it, and what was the reason? 



CATECHISM OF THE CATHOLIC EELIGION 37 

of Christ (a.d. 1054). But God did not delay to inflict 
upon them the punishment they had so well deserved. 
As in former times He had chastised the Israelites for 
the neglect of His laws^ so He now punished the degene- 
rate Christians also. In the beginning of the seventh 
century (a.d. 622), there had appeared in Arabia an ar- 
rogant impostor called Mahomet, who pretended to be a 
messenger of God, and patched up a new religion out of 
Pagan^ Jewish, and Christian observances and doctrines. 
At the head of a band of robbers, he first plundered cara- 
vans, soon after took cities and countries, and, sword in 
hand, forced the inhabitants to embrace his religion. 
His successors, who were called Caliphs, continued, by 
the force of arms, to subdue one country after another in 
Asia and Africa, and to spread the doctrine of their false 
prophet, and, at the same time, barbarism, profligacy, 
and the most oppressive slavery. Christianity, it is true, 
was not entirely rooted out in those countries ; but being 
separated from the true Church, it fell into a state of 
torpidity and debasement, under which it is still lan- 
guishing at the present time. 

40. In the year 637 Jerusalem, the capital of the 

40. In what year did Jerusalem fall under the power of the 
Mahometans? What do you understand by Mahometans, and 
what by Saracens? When was Jerusalem conquered by the 
Turks? What do you call those Turks, and whence did they 
come? What was their religion? Were they friends of the 
Christians? What was the cause of the Crusades? Who was 
Peter of Amiens, and what did he report to Urban II.? What 
did the Pope do? What did he effect at the Council of Cler- 
mont? In what year was the Council of Clermont held? What 
ensued in the West? What is the origin of the name of Cru- 
sade? What can you relate of the first Crusade? In what year 
was Jerusalem taken? What can you relate of Godfrey of 
Bouillon? How long did the Christian Kingdom of Jerusalem 
last? What caused its fall? When, and by whom, was it con- 
quered? About what year, and by what Turks, were the Selju- 
kians subdued, and how far did they extend their conquests? 
In what year, and by whom, was Constantinople taken? Who 



38 CATECHISM OF THE CATHOLIC RELIGION 

Holy Land or Palestine^ had fallen under the power of 
the Mahometans or Saracens ({. e,, Arabians; so called 
from sara, a desert)^ and had groaned nnder their yoke 
four hundred and forty-t^^^o years, when, in 1079, it was 
conquered, together with the fairest portions of Western 
Asia, by the Seljuhian TiirTcs, a Tartar tribe, who came 
in 1048 from the Caspian Sea, and had in the eighth 
century embraced Mahometanism. The latter were the 
most relentless foes of Christianity. The enormities 
which they committed in the Holy Land, and the cruel 
treatment which they inflicted upon the Christian pil- 
grims who resorted thither from the West, gave rise, 
about the close of the eleventh century, to the Crusades, 
Peter of Amiens, a pious hermit, who had made a pil- 
grimage to Jerusalem, reported to Pope Urban II. how 
the Holy Places, where our Saviour had lived and suf- 
fered, were profaned by the Infidels, and to what out- 
rages the Christians were there exposed. The Pope was 
so sensibly affected that he resolved to put an end to the 
insolence and insatiable rapacity of the Mahometans. 
He summoned the Christian princes and knights to a 
Council at Clermont in Auvergne (a.d. 1095), called 
upon them to engage in a military expedition against the 
Infidels, and excited their enthusiasm to such a pitch 
that the whole assembly spontaneously exclaimed, ' God 
wills it! God tvills it!' This cry reechoed through the 
whole West, and shortly after there stood ready a tre- 
mendous host of men armed at all points. They wore, as 
a badge of their engagement, a red cross on their right 
shoulder, whence originated the name of Crusaders and 
Crusade. Full of joy and courage, they marched to 
Palestine. After having endured inexpressible hard- 
ships, and fought many a hot battle, they at last took 



checked the further progress of the Turks ? By whom were they 
at last completely overthrown? In what battle, and in what 
year? What was the result of this victory? 



CATECHISM OF THE CATHOLIC KELIGION 39 

Jerusalem; and the brave hero^ Godfrey of Bouillon, 
Duke of Lorraine, was proclaimed King a.d. 1099. Be- 
ing presented with a golden crown, he refused to wear 
it, saying that he would never consent to wear a crown 
of gold where the Redeemer of the world had worn a 
crown of thorns; and he never gave himself any other 
title but that of Duke Godfrey. The new kingdom, 
however, lasted only eighty-eight years. Owing to the 
treachery of the Greeks, and to the want of discipline 
and harmony among the Crusaders, it was unable to re- 
sist the superior forces of the Turks, although it re- 
peatedly obtained auxiliaries from the West; and thus 
Jerusalem was taken by Saladin, Sultan of Egypt, in 
1187. About the year 1300, fresh hordes of Turks, 
called the Ottomans, poured down from Tartary, sub- 
dued the Seljukians, and extended their conquests over 
Western Asia, Eumelia, Moldavia, Servia, Bulgaria, 
Greece, and the Morea ; until at last, under that monster 
of brutality and voluptuousness called Mahomet (II.) 
the Great, they rendered themselves masters of Constan- 
tinople, the capital of the Greek Empire (a.d. 1453), 
which calamity God no doubt permitted in punishment 
for the grievous offences it had committed against Him. 
The further progress of the Turks, however, was checked 
by the ardent zeal and heroic valor of the Christian 
princes Huniades and Scanderbeg, of the Knights Hos- 
pitallers of St. John of Jerusalem (who from 1310 were 
called Knights of Ehodes, and from 1530 Knights of 
Malta), and of other Christian Orders of Chivalry, till 
they were at last completely overthrown by the united 
forces of the Pope, of Spain, and of Venice, and by the 
evident help of the glorious Mother of God, in the 
famous battle of Lepanto (a.d. 1571). The result of 
this victory was not only a check to the progress of the 
Ottomans, but also the beginning of the decline of their 
power; and thus Catholic Europe, and especially Ger- 
many, was saved from the imminent danger of being 



40 CATECHISM OF THE CATHOLIC RELIGION 

likewise overrun and subjugated by those ferocious In- 
fidels. 

41. In the Western countries of Europe, the Cru- 
sades everywhere roused the people to a more vigorous 
exertion of their mental powers, and to a new spiritual 
life. During the destructive Migration of Nations 
(38), the sciences had found an asylum in the mon- 
asteries; but now they spread among the people, and 
were ardently cherished by them. Celebrated schools 
and universities were established ; and men of wonderful 
erudition, as St. Anselm (d. 1109), Albertus Magnus 
(d. 1280), St. Thomas of Aquino (d. 1274), and others, 
occupied the professorial chairs. Those tmies, gen- 
erally called ' Tlfie Middle Ages' are still more re- 
nowned for the lustre of Christian virtues, for the firm- 
ness of faith, for childlike simplicity, and for an ardent 
love of God and man. Even at the present time we be- 
hold with surprise and wonder those ancient gigantic 
cathedrals which were erected by the piety of our an- 
cestors; and we are enraptured at the most tender de- 
votion, expressed in the paintings and statues with 
which they adorned the buildings consecrated to God. 
Such great and charming works could only be produced 
by the Eeligion which filled their hearts and governed 
all their actions. This same Eeligion also poured out 
the greatest blessings over the earth through the holy 
Founders of Eeligious Orders, St. Eomuald (d. 1027), 
St. Bruno (d. 1101), St. Xorbert (d. 1134), St. Ber- 

4l. What influence had the Crusades on Western Europe? 
Where had the sciences found an asylum during the invasions 
by the barbarians, and among whom were they now spread? 
What learned men of those times can you name? What do we 
call those times, and what are they particularly remarkable for? 
What monuments give, even at the present time, evidence of the 
piety of our ancestors? What enabled them to produce such 
stupendous works? Through whom in particular did the Cath- 
olic Eeligion pour out its blessings at that time? What fruits 
did the numerous monasteries bring forth? 



CATECHISM OF THE CATHOLIC EELIGION 41 

nard (d. 1153), St. Dominic (d. 1221), St. Francis of 
Assisium, surnamed the Seraphic (d. 1226), and many 
other men of God. The numerous monasteries which 
they built not only produced many great Saints and 
enlightened prelates, but they also cherished piety and 
religious zeal among the lower classes of the people. 
They relieved the wants of the poor, sheltered and 
nursed the sick, and redeemed those who had been made 
prisoners and slaves; they sent missionaries into all 
parts of the world, and obtained, by their devout prayers, 
abundant graces from Heaven on countries and nations. 
42. In the meantime, there appeared also an exu- 
berant growth of cockle among the wheat in the field of 
God (Matt. xiii.). There were pernicious feuds and 
wars, various acts of injustice and violence, and many 
scandals. In several places, and particularly in Ger- 
many, the custom had been introduced by temporal 
princes of putting the newly elected bishops and abbots 
in possession of their benefices by giving them the Bing 
and the Crosier, the symbols of Pastoral authority, which 
ceremony was called Investiture, and seemed to imply 
the conferring of spiritual jurisdiction. ISTot content 
with this, the Emperor Henry IV. used to bestow bishop- 
rics and abbeys upon the most unworthy candidates, and 
even on such as offered him the largest sums of money. 
Pope Gregory VII.. courageously inveighed against those 

42. Was there in those times no cockle in the field of God? 
What kind of cockle was it? What custom had been introduced 
in some places by the temporal princes? What is symbolized by 
the Ring and Crosier? What was this ceremony called, and 
what did it seem to imply? What did the Emperor Henry IV. 
use to do? Who opposed him? What is this contest called, and 
when did it take place? How did the Church get out of it? 
What evil came afterwards on the West of Europe? Which 
were the most notorious heretics of that time? Whom did God 
send to preach penance to them? Was the evil then entirely 
suppressed? How and when did the slumbering fire bre^k out 
into a flame? What was the consequence of this? 



42 CATECHISM OF THE CATHOLIC RELIGION 

crying abuses; and hence ensued^ about 1076^ a long and 
tedious contest, called The Contest of Investiture, out of 
which the Church indeed came forth victorious^ but not 
till after many hard trials. After that there arose here- 
tics who kindled the fire of revolt first against the Ec- 
clesiastical^ and then against the Secular authorities ; as 
in France the Albigenses, in Upper Italy the Waldenses, 
in England the Wickliffites or Lollards^ in Bohemia the 
Hussites. Peace, it is true, was restored to the Church, 
and men, mighty in words and deeds, as St. Vincent 
Ferrer (d. 1419) and St. John Capistran (d. 1456), 
went through the countries of Europe, preaching pen- 
ance to princes and people. Nevertheless an unholy fire 
lay hidden under the ashes; feelings of disrespect and 
hostility to the Church, and a fondness for innovations, 
had gained ground, and were increased by many other at- 
tendant evils. Xothing was wanted for the fatal erup- 
tion of this volcano of wickedness and rebellion but an 
opportunity; and this presented itself in the beginning 
of the sixteenth century in Germany. Like a contagious 
disease, this lamentable evil spread abroad; thousands 
and thousands abandoned the Catholic Church; bloody 
wars, revolts, and corruption of morals ensued; the most 
splendid establishments, founded by the piety of former 
ages, were destroyed, and unspeakable misery was pre- 
pared both for time and eternity. 

* 

From the Rise of Protestantism to the Present Time, 

43. Martin Luther, an Augustinian monk and a pro- 
fessor in the University of Wittenberg, a man of an ir- 

43. Who was the author of Protestantism? What sort of a 
man was he? When and how did he begin his conflict with the 
Church? Did he stop there? How did he behave towards the 
Pope? What innovations did he introduce? What did he do 
with regard to monasteries, monks, and nuns? What pre- 
tended right did he give to princes and sovereigns? Was his 
conduct edifying! Whence did he pretend to take his doctrine? 



CATECHISM OF THE CATHOLIC KELIGION 43 

xi table and turbulent disposition, began in 1517 by ex- 
claiming against the abuses which are said to have been 
practised in the publication of the Indulgences granted 
by Pope Leo X. to those who should contribute to the 
rebuilding of St. Peter^s Church in Eome. But soon 
after he arbitrarily set himself up as a reformer of the 
Church, inveighed against the Ecclesiastical authorities, 
especially against the Pope, whose supreme power he 
denounced as usurpation and tyranny, and which he said 
he would bring to a miserable end. In pursuance of his 
wrong views, he rejected many articles of faith which the 
Church had received from Christ and His Apostles. He 
repudiated the Holy Sacrifice of the Mass, Fasting, Con- 
fession, Prayers for the Dead, and many other pious 
practices; he declared good works to be useless, and 
taught that man is justified and saved by faith alone. 
Moreover, he threw open the monasteries and convents, 
and gave leave to the monks and nuns to marry ; and he 
presumed to award to princes and sovereigns the right of 
confiscating the property of churches and convents, and 
of assigning it to any use they pleased. Finally, he 
broke the vow of chastity which he had solemnly made 
as a monk and as a priest, and committed the double 
sacrilege of taking a nun for his wife. Luther boasted 
that he took his doctrine from the Bible only ; but being 
misled by the false rule of private judgment in its in- 

How did he interpret the Bible ? Did he teach the pure Word of 
God? Can you name any of his errors? How was his doctrine 
received by the people, and how by some Princes? What did 
he do to gain the favor of the Landgrave of Hesse? Did any 
imitate Luther ^s example? Where and what did Zwinglius 
teach? Where and what did Calvin teach? What did the Ana- 
baptists proclaim? What havoc did the Zwinglians and the 
Calvinists make? Did the different Sects agree among them 
selves? Did their disagreement prevent the spread of their doc- 
trines? In what were they united? What measures did they 
contrive to propagate their principles? What means did they 
use in many places to make the Catholics renounce their faith? 



44 CATECHISM OP THE CATHOLIC EELIGION 

terpretation, he soon fell into the most palpable contra- 
dictions and errors. Thus he asserted that ' man has no 
free will;, and consequently can neither keep the com- 
mandments nor avoid eviP;* '^ that sin does not con- 
demn man, provided he firmly believe/ f etc. Neverthe- 
less, he soon obtained many followers; for the thought- 
less multitude were very much pleased with such easy 
doctrine, which allowed them to lead a dissolute life, and 
covetous princes found nothing more conformable to 
their wishes than the suppression of churches and mon- 
asteries. Besides, Luther eagerly embraced any oppor- 
tunity of increasing his party, and for this purpose he 
permitted the Landgrave of Hesse to contract a second 
marriage whilst his first wife was still living. The way 
of innovation and revolt being once opened by Luther, 
several others soon followed him, and they went even 
further than he did. Zwinglius, in Switzerland, denied 
the real presence of Jesus Christ in the Holy Eucharist. 
Calvin, at Geneva, taught that ' God has predestined a 
part of mankind, without any fault of theirs, to eternal 
damnation, and that therefore He blinds -and hardens 
the heart of sinners.^ % The Anabaptists proclaimed a 
kingdom of Christ on earth, in which there was to be no 
private property, no law, no magistrates. Zwinglius, 
Calvin, and other Sectarians totally demolished in the 
churches what had been spared by Luther. The images 
of the Crucified Eedeemer and of the Saints, pictures as 
well as statues, and masterpieces of art, were hewn in 
pieces; the organs and altars were shattered; nay, even 
the graves were ransacked, and the bones of the Saints 
trampled upon and burnt to ashes. Although these pre- 
tended Eeformers combated and anathematized one an- 
other, nevertheless their several doctrines spread most 
rapidly. United only in their hatred against the Catho- 

* De Servo Arbitrio. 

t Epist. ad Melancht. an. 1521. De Captivit. Babyl. torn. ii. fol. 284. 

X Instit. Relig. Christ. 



CATECHISM OF THE CATHOLIC KELIGION 45 

lics^ they contrived all imaginable measures to gain the 
superiority over them. By thousands and thousands of 
pamphlets they disseminated their erroneous principles, 
and, at the same time, they most virulently attacked and 
calumniated the Pope and the Catholic Clergy. More- 
over, in many places crying acts of violence were com- 
mitted, and people were forced by all sorts of oppression 
and persecution to renounce the Holy Catholic Faith. 

44. The Catholics, on their part, made several at- 
tempts to restore peace to the Church, by entering into 
amicable discussions with their opponents; but the ha- 
tred which Luther bore to the Pope, the Head of the 
Church, continued implacable. To check the progress 
of heresy and wickedness, the Emperor Charles V. as- 
sembled in 1529 a second Diet at Spires, where a decree 
was issued that, until the decision of a General Council, 
Lutheranism should be tolerated wherever it had al- 
ready been established, but should not be spread any 
further; that no one should be hindered from saying or 
hearing Mass; and that all invectives against any re- 
ligion should be prohibited. The Lutherans protested 



44. What did the Catholics do for the restoration of peace, 
and what was the result? In what year, and by whom, was the 
Diet of Spires assembled? What famous decree was issued 
there? How did the name of Protestants originate? Are only 
the Lutherans now called Protestants? What measures did the 
Holy Father at last take? In what year was the Council of 
Trent convoked, and what was done by it? What did the 
Church gain by this Council? Did the Protestants come to it? 
What was the effect of Luther's preaching liberty? What took 
place during the war of the peasantry? Were there any other 
wars in Germany, and how long did the great religious war last 
in that country? What was the consequence of this war? Were 
any other countries involved in war, and which? Where and 
how did Zwinglius end his life? What are the French Protes- 
tants called, and what atrocities did they commit? Who in- 
troduced Protestantism into England, and for what reason? 
Did England gain anything by the change? What do you know 
of Charles L? 



46 CATECHISM OF THE CATHOLIC KELIGION 

against this decree, and from this circumstance is de- 
rived their name of Protestants ; which appellation has 
since been given also to the other Sects into which they 
have divided. At length the Holy Father convoked a 
General Council at Trent, in the Tyrol, in the year 1545. 
The doctrine of the innovators was examined and unani- 
mously condemned; at the same time, many excellent 
decrees concerning Ecclesiastical institutions and the 
reformation of abuses were issued ; in a word, the vigor- 
ous and decisive action of this Council gave fresh beauty 
and new life to the Catholic Church. The Protestants 
had been repeatedly invited to the Council, as they had 
in the beginning expressly wished for it in order to ad- 
just their differences; but they refused to appear at 
Trent. Consequenth^ the unfortunate Schism con- 
tinued, and brought unspeakable misery and endless ca- 
lamities upon the greater part of Europe. Luther had 
preached liberty and reviled the Emperor, the princes, 
and bishops ; the peasants lost no time in freeing them- 
selves from their masters. They traversed the country 
in lawless bands, burnt down the castles and monasteries, 
and committed the most horrible cruelties against the 
nobility and clergy. More than one hundred thousand 
persons were slain during this frightful insurrection 
(a.d. 1525). Other religious wars ensued, and Germany, 
which once had been so flourishing, became at last the 
scene of the most frightful desolation and of the most 
horrible atrocities during the Thirty Years' War (1618- 
1648). The other countries which had embraced the 
new doctrine were likewise devastated by religious and 
civil wars. In Switzerland, Zwinglius fell in a bloody 
battle which he fought against his own countrymen. In 
France, the Calvinists, called Huguenots, with a devas- 
tating army, kept the field for many years against the 
crown and the Church. In their blind fury, they massa- 
cred numbers of priests, monks, and nuns ; they ravaged 
villages and towns, and burnt or pulled down many 



CATECHISM OF THE CATHOLIC EELIGION 47 

thousands of churches^ some of which were magnificent 
monuments of Christian art. England also suffered se- 
verely for her apostasy^ begun by King Henry VIII., 
who abandoned the Catholic Church because the Pope 
would not allow him to repudiate his lawful wife, Cath- 
arine, and marry Anne Boleyn. From that time, the 
country was drenched in human blood; even King 
Charles I., a successor of the tyrannical Henry, was be- 
headed by rebels who boasted of professing and practis- 
ing the purest of all Christian Doctrines. 

45. The loss which the Church had suffered from the 
apostasy in Europe was to be compensated by the con- 
version of innumerable heathens in other parts of the 
globe. Missionaries went forth in every direction, and 
announced the salutary doctrines of the Gospel with 
wonderful success. It is truly astonishing what St. 
Francis Xavier, the Apostle -of the Indies, who was so 
eminently favored by Heaven, alone accomplished. 
Glowing with zeal for the salvation of the pagans, he 
crossed the vast ocean,, and landing at Goa, in the year 
1542, he began his mission by walking through the 
streets with a bell in his hand, and calling the children 
to come and be instructed. They joyfully attended and 

45. How was the Church compensated for her loss in Europe ? 
How was this effected? What is the name of the Apostle of the 
Indies? Where did he land, and in what year? How did he 
begin his mission? What did the children do? How did God 
reward and assist his zeal? In what countries did he work, and 
how long? What was the result of his labors? How many 
heathens did he christen or baptize in one month? Was Chris- 
tianity also introduced into China? How was the sincerity of 
the new Christians, especially in Japan, proved? How many 
were martyred in Japan? Does the hatred against the Chris- 
tians still continue there? What can you relate of America in 
general, and of Mexico in particular? Was the work of the 
missionaries easy there? What particular obstacles did they 
encounter? Did they succeed the less for all that? How did 
the savages of Paraguay live? What did they become after 
their conversion to Christianity? 



48 CATECHISM OF THE CATHOLIC KELIGION 

listened to the holy man, who spoke to them so affec- 
tionately of their dear Kedeemer. When they had re- 
turned home, they repeated what they had heard, and so 
induced the adult persons to come likewise and hear the 
holy preacher. God rewarded his zeal, and granted him, 
as He had done to the first Apostles, the power of heal- 
ing the sick, of raising the dead to life, of commanding 
the storms ; in short, the power of working the most stu- 
pendous miracles. With untiring energy he went from 
country to country, from island to island, through all 
India and Japan, and converted, in the short period of 
ten years, many tribes and kingdoms. He himself testi- 
fies in one of his letters that in one month he adminis- 
tered Holy Baptism to ten thousand heathens. After his 
death, other missionaries continued the pious work, and 
introduced the Eeligion of Jesus into China also, that 
immense, unknown, and till then inaccessible empire. 
That these heathens had been truly converted was proved 
in the most convincing manner when the persecution of 
the Christians broke out in Japan. About one million, 
one hundred thousand * died for their faith, and the 
greater part of them were most horribly tortured. Even 
tender children, weak old men, and women of rank has- 
tened with joy to martyrdom, dressed in their holiday 
attire, as if they were going to a wedding feast. So sin- 
cere and strong was their faith that even the survivors 
and their children have continued to preserve it under 
most adverse circumstances. Though shut out for over 
two hundred years from the Christian world, and with- 
out a priest, and subjected to tyranny and persecution, 
they taught the Catechism, recited the Catholic prayers 
they had learned, baptized their children, and strove to 
live piously. A few years ago the Japanese were forced 
to repeal their laws for the total exclusion of foreigners. 
Missionaries have again entered, and have found villages 

*. 

♦Some authors reckon 1,200,000. 



CATECHISM OF THE CATHOLIC RELIGION 49 

of these faithful Japanese Catholics. In America also, 
that newly-discovered world, the light of the Gospel 
spread, and overthrew the most abominable idolatry with 
all its horrors and vices. No people on earth offered up 
more human sacrifices than the natives of America. The 
Mexicans sacrificed about twenty thousand human vic- 
tims every year, and when they had no captives for this 
purpose, they. did not spare even their own children. It 
is impossible to describe w^iat the heroic missionaries 
suffered, and what dangers they incurred among those 
bloodthirsty men. They had to struggle not only 
against the cruelties and vices of the natives, but also 
against the insatiable avarice of the European settlers. 
Yet their labors were crowned with success, and the 
Christian faith was firmly and permanently established 
on this Continent. The mission of Paraguay, in South 
America, especially flourished. The brutish natives, who 
lived among the wild beasts in the forests, who thought 
of nothing but plundering, murdering, and revenge, who 
delighted only in eating human flesh, in voluptuousness 
and drunkenness, were transformed by the indefatigable 
missionary priests into devout Christians. They became 
models of modesty and charity, of innocence and piety, 
and by their untiring industry and labor changed their 
wild country into a delicious paradise. 

46. The holy men who, with such indefatigable zeal, 

46. To what class of men did most of the missionaries be- 
long? Of what order were the Apostles of the Indies, and the 
first planters of Christianity in China and Paraguay? When, 
and by whom, was this order established? In what did these 
religious especially exert themselves? How were they requited 
for their labor by the enemies of Eeligion? Did God raise any 
other orders at that time, and for what purpose? When and 
how did the Order of Capuchins originate, and by what were 
they particularly conspicuous? When and by whom was the 
Oratory founded, and to what does it devote itself? What was 
the object of the fathers of the Pious Schools, and of other 
orders? What communities of religious women arose at that 



50 CATECHISM OF THE CATHOLIC RELIGION 

and often even to the shedding of their blood, devoted 
themselves to the conversion of the pagans, belonged for 
the most part to Eeligious Orders. St. Francis Xavier, 
and those others who planted the faith in China and 
Paraguay, were Jesuits — that is, members of the Society 
of Jesus. This order was founded in 1540 by St. Igna- 
tius of Loyola, a man filled with the most ardent zeal 
for the honor of God. These religious exerted them- 
selves especially in propagating the Catholic Faith, and 
defending it against the new-fangled doctrines ; and con- 
sequently they drew upon themselves implacable hatred 
and grievous persecutions from the enemies of Eeligion. 
God raised also other orders, that might, in concert with 
the Secular Clergy, heal the wounds which Luther and 
other heretics had inflicted on the Church. The pious 
Capuchins, who sprang in 1528 from the Order of St. 
Francis of Assisium, labored especially for the salvation 
of souls, and distinguished themselves by their affection- 
ate zeal and austere life. The Oratorians, or Fathers of 
the Oratory, which was founded in 1574 by St. Philip 
Neri, devoted themselves to prayer and the instruction of 
the people, to visiting the hospitals, to attending the 
poor and the sick, and to literary pursuits. The fathers 
of the Pious Schools occupied themselves with the in- 
time? What do they devote themselves to? What is the 
origin of the Institute of English Ladies? In what was this 
epoch especially rich? Can you tell me anything remarkable 
of St. Charles Borromeo? What do you know of St. Francis of 
Sales? What did St. Vincent of Paul in general do for the 
temporal and eternal welfare of his fellow-men? What chari- 
table institutions did he found in particular? Who especially 
labored in the sixteenth century in Germany and Switzerland for 
the preservation of the true Faith? Were there any other prin- 
cipal Saints who shone in the sixteenth and seventeenth centu- 
ries, and who were they? By what Saints was the female sex 
distinguished at that time? What Saint did particularly illus- 
trate the eighteenth century? What Eeligious Order did he 
found? What did all these Saints especially do, and what did 
they prove by their works and miracles ? 



CATECHISM OF THE CATHOLIC EELIGION 51 

struction of yonth^ and other religious^ again, with the 
nursing of the sick. There arose also communities of 
religious women for the training up of young girls to a 
pious and godly life ; as the Orders of the Visitation, of 
the Ursulines, and of the Good Shepherd, and the Insti- 
tute of English Ladies.* Above all, this period was ex- 
ceedingly rich in heroes of faith and virtue. St. Charles 
Borromeo, Cardinal Archbishop of Milan (d. 1584), set 
a bright example of true Christian charity during the 
plague, by visiting the sick in the most dangerous places, 
in lazarettos and hospitals, and by giving up all his 
property, even his bed, for the relief of the sufferers. St. 
Francis of Sales, Prince-Bishop of Geneva (d. 1622), 
converted, by the irresistible power of his meekness and 
humility, seventy-two thousand Savoyards from the er- 
rors of Calvin to the true Faith. St. Vincent of Paul 
(d. 1660) devoted his whole life to the poor and dis- 
tressed; no misery, of whatever kind or form, escaped 
the ardor and abundance of his love. He founded or- 
p?ianages and foundling hospitals ; he established a Con- 
gregation of Missionary Priests (called Lazarists, from 
St. LazarusVCollege in Paris) for the instruction of ig- 
norant country people ; an association for the reforming 
of convicts, and also the admirable Institute of the Sis- 
ters of Charity for nursing the sick. In Germany, espe- 
cially in Austria and Bavaria, and in Switzerland, the 
Venerable Peter Canisius opposed himself as a mighty 
barrier against Heresy; he combated it by his writings 
and incessant preaching, and founded schools and pious 
institutions for preserving and enlivening the true Faith 
established by Christ and His Apostles. The sixteenth 
and seventeenth centuries were also illustrated by St. 
John of God, St. John of the Cross, St. Thomas of Vil- 



* This Institute was established in the Netherlands for English ladies who 
were persecuted under Queen Elizabeth for their attachment to the Catholic 
Faith, and soon spread over Germany, where it is still flourishing under the 
above name, though its members have long ceased to be English. 



52 CATECHISM OF THE CATHOLIC RELIGION 

lanova^, St. Cajetan, St. Peter of Alcantara^ St. Camillus 
of Lellis^ St. Joseph Calasanctius^, St. Joseph of Cuper- 
tino, St. Francis Borgia, St. Pius V., St. Fidelis of Sig- 
maringen, St. Aloysius Gonzaga, St. Stanislas Kostka, 
and by many other men eminent for the sanctity of their 
lives; and among the female sex were especially distin- 
guished St. Teresa, St. Eose of Lima, St. Angela of 
Brescia, St. Mary Magdalen of Pazzi, St. Jane Frances 
de Chantal, St. Catherine of Eicci, etc. In the eigh- 
teenth century there shone among others, as one of the 
brightest ornaments of the Catholic Church, St. Alphon- 
sus Maria Liguori, Bishop of St. Agatha, near Naples 
(d. 1787), who established the Congregation of the Ee- 
demptorists for the instruction of the people. All these 
Saints did great deeds and wrought innumerable mir- 
acles by their mighty intercession with God; and thus 
they irref ragably proved that the true spirit of Christian- 
ity, the spirit of charity, of humility, and self-denial, had 
not departed from the Church, as the blind adversaries 
of our faith unfortunately often assert. 

47. Awful events, which make nature shudder, re- 
main as yet to be related. We would fain pass them 
over in silence, if they were not most instructive for us. 

47. What became, in process of time, of the doctrine of Lu- 
ther? What was the final result of its alterations and changes? 
What did the Sectarianism lead to? What did the Free-thinkers 
contrive to do? What principal means did they make use of? 
Why were their books w^ell received by the people? Whom did 
the infidels first attack? What became of the ecclesiastical 
property, the monks and nuns, and the religious houses? What 
edict was issued against the priests? What did the infidels do 
to destroy the very name of Christianity? With what particu- 
lar infamy did they brand themselves in their madness? Why 
did prosperity and public safety disappear? What became then 
of France? How many people are said to have been slaugh- 
tered during the Reign of Terror? Under what pretence were 
all these horrible crimes committed? What did the impious 
wretches finally do in the utmost necessity? By whom, when, 
and why was the Catholic Eeligion restored in France? Did 



CATECHISM OF THE CATHOLIC EELIGION 53 

As with all human productions^ so it fared with the doc- 
trine of Luther; it became antiquated^ it altered and 
entirely changed. Sects upon Sects arose: Baptists^ 
Presbyterians^ Episcopalians^ Quakers, Methodists, Mo- 
ravians, etc. Each one of these Sects presumed, after the 
example of Luther, to reform the faith. At last impious 
Free-thinkers, first in England and afterwards in 
France, carried their presumption to the highest pitch, 
and contrived the infernal scheme totally to abolish Ee- 
ligion, and to exterminate for ever the Belief in Christ. 
Under the pretence of enlightening mankind, they de- 
luged the world with writings in which they scoffed at 
all Holy things, grossly calumniated the Pope and the 
Clergy, and openly advocated the most shameful licen- 
tiousness. Their books, written in most attractive lan- 
guage, and sparkling with witticism and satire, found 
their way too readily among all classes of people, and at 
the same time the spirit of profligacy and impiety spread 
with surprising rapidity. At the same time the masses 
of the people were, suffering from misgovernment, op- 
pressive taxation and excessive privileges enjoyed by the 
upper classes. These causes combined with the spread of 
infidel philosophy and the decay of religious faith 
brought about the French Eevolution at the close of the 
eighteenth century. The Church was attacked, ecclesi- 
astical property was confiscated; religious orders were 
suppressed by violence; monks and nuns were turned 
out of their peaceable abodes by force, and many re- 
ligious houses were plundered and pulled down. Soon 
after, a sanguinary edict was issued against all priests 
who should continue faithful to the discharge of their 
duties. Was any one discovered refractory, he was cast 
into prison, or immediately hanged up to the nearest 

Napoleon act as a faithful son of the Church? How did he 
treat Pius VIL? Did God ever withdraw His hand from the 
Church? What became of Napoleon, and what of the Pope? In 
what year did Pius VII. return to Rome? 



54 CATECHISM OF THE CATHOLIC RELIGION 

lamp-post. The Christian era was annulled^ the celebra- 
tion of the Sundays and Festivals was abolished, the 
churches were profaned and devastated. Everything 
ihat reminded them of Christianity was destroyed. 
Finally, the madness of these men arrived at such a 
pitch, that they proclaimed Reason to be the Supreme 
Being, and conducted a vile woman as an emblem of the 
Deity, on a triumphal car, into the Cathedral of 
Paris, where they placed her on the high altar, in 
the place of the figure of our Crucified Redeemer, 
and sang hymns in her honor. Order, prosperity^ 
and public safety disappeared together with Religion; 
even the throne was overturned and shattered to 
pieces. France was for two years the scene of such hor- 
rible atrocities as are unequalled in the annals of history. 
Human blood flowed in torrents. Xeither age nor sex 
was safe from the fury of those monsters. The total 
number of the people slaughtered in this Reign of Ter- 
ror was, according to some, two millions. And all this 
was done under the pretence of promoting the happiness 
of mankind. Enlightenment was their word when they 
abolished Religion; Liberty and Equality, when they 
murdered their fellow-men. At last, in order to stop the 
complete anarchy that prevailed, the leaders solemnly 
proclaimed that the nation should once more believe in 
God and the immortality of the soul. In the year 1799, 
Xapoleon, in quality of First Consul, seized upon the 
sovereign power; but he did not venture to govern a 
people without Religion. He therefore restored the 
Catholic Religion in France, and made a solemn Con- 
cordat with the Pope (a.d. 1801). However, the Church 
did not long enjoy this peace. Napoleon, blinded by for- 
tune, attempted to extort from the Supreme Head of the 
Church certain concess* s which he could not grant. 
The French troops inva ^ Rome, and carried away 
Pius A^II. prisoner in 1809. j^at as God had visibly pro- 
tected His Church ten years before, when Pope Pius VI. 



CATECHISM OF THE CATHOLIC RELIGION 55 

had died a captive at Valence in France^ so now He did 
not abandon her to her enemies. Xapoleon was van- 
quished by the Confederate Powers of Europe, and dis- 
possessed of his crown, and the Pope reentered triumph- 
ant into Eome (a.d. 1814). 

. 48. With the establishment of peace, after the ?Ta- 
poleonic wars, in 1815, a more favorable era opened for 
the Church. In France she recovered some of her old 
prosperity. What has been called the Catholic Eevival, 
began, first in Germany, to the great progress of religion, 
and afterwards in England. In 1829 the disabilities 
under which Irish and British Catholics had so long la- 
bored were removed. A few years after, in England, the 
hierarchy, which had been suppressed at the time of the 
Eeformation, was restored; numerous and notable con- 
versions from Protestantism took place ; and the number 
of Catholics and Catholic institutions has since grown 
very rapidly. The infidel doctrines, however, of the 
French philosophers and subsequent free-thinkers have 
continued to spread unbelief, so that the Church has to 
contend everywhere with a spirit of irreligion. 

In 1848 Pius IX. was obliged to quit Eome through 
the machinations of Italian revolutionists. During his 
short exile he received the respectful sympathy of the 
Catholic world; and, in 1850, amid the rejoicings of the 
Eternal City, he returned to his See. 

In 1869 Pope Pius IX. convoked the General Council 
of the A^atican, which defined the dogma of the Pope's 



48. When did a more favorable era open for the Church? 
When did the Catholic "Revival occur? What changes took 
place in Ireland and England? Relate the flight of Pius IX. 
from Rome, and his return. Give an account of the Council of 
the Vatican. When and by whom £as the Pope unjustly de- 
spoiled of his temporal power ?^ 3^id this change ruin the 
Church? What happened durin^^' s reign of Leo XIII.? When 
did he die and by whom was h^j succeeded ? What has happened 
in France since the opening of the reign of Pius X.? 



56 CATECHISM OF THE CATHOLIC EELIGION 

infallibility. Before the Council could finish its labors 
it was obliged to suspend its sittings because of the war 
which^ in 1870^ broke out between France and Germany. 
The Italian army took possession of Kome^ and the Pope 
was unjustly deprived of the temporal power and sov- 
ereignty enjoyed by his predecessors for ages^ and neces- 
sary to the complete independence of the Holy See. Pius 
IX. lived eight years longer^ as a prisoner in the Vatican 
palace^ protesting against the iniquitous spoliation of 
the Church. The next pope^, Leo XIII.^ passed his long 
pontificate in the same way. Yet from his prison walls 
his power reached to the ends of the earth. The enemies 
of the Church had predicted that the fall of the tem- 
poral power would prove the end of the Papacy. But 
never has the moral and spiritual authority of the Holy 
See been more powerful throughout the world than it is 
to-day. 

During the pontificate of Leo XIII.^ the German gov- 
ernment^ at the instigation of the powerful minister, 
Bismark, instituted a campaign of legislative persecution 
against the Church. But, after some years of struggle, 
the courage and fidelity of German Catholics proved vic- 
torious ; and the obnoxious laws were repealed. 

In 1903, Leo XIII. died and was succeeded bv the 
present Pontiff, His Holiness, Pius X., the two himdred 
and sixt}-fourth successor of St. Peter. This reign has 
been already marked in France by the culmination of a 
violent anti-Christian movement which began during the 
reign of his predecessor. Laws have been enacted to 
suppress all religious orders, Catholic schools, and re- 
ligious instruction in the government schools. The Con- 
cordat established with the Holy See had been most un- 
justly abolished, and the Church has been robbed of all 
her property throughout the country. Many other meas- 
ures have been taken for the suppression of religion. But 
French Catholics await with confidence the hour when, 
once more, the Church will triumph over her enemies. 



CATECHISM OF THE CATHOLIC RELIGION 57 

49. The most wonderful and most consoling fact in 
recent history has been the Churches unexampled growth 
in the United States during the past century. From a 
mere handful a hundred years ago, her children have in- 
creased to fourteen millions or more. This growth, too, 
is as sound and vigorous as it is extensive. Among the 
external indications of its strength enumerated with 
admiration by Leo XIII. {Longinqua Oceani, Jan.^ 
1895) are, our unnumbered religions and useful institu- 
tions, sacred edifices, schools for elementary instruction, 
colleges for the higher branches, homes for the poor, hos- 
pitals for the sick, convents and monasteries. Besides, as 
he observed, there are still surer signs of the faith of the 
people; for the numbers of the clergy are steadily in- 
creasing, pious sodalities and confraternities are held in 
esteem, schools for religious teaching are in a flourishing 
condition ; the strength of popular piety is further mani- 
fested by associations for mutual aid, for the relief of the 
indigent, and for the promotion of temperance. Truly 
the judgment of the secular historian was well grounded 
who said that the Churches gains in the New World have 
compensated her for what she has lost in the Old. 



CONCLUDING EEMAEKS 

ON THE HISTORICAL EVIDENCES OF THE TRUTH OF OUR 
DIVINE RELIGION. 

1. We have now, in a small compass, surveyed the his- 
tory of our Holy Eeligion, and considered the blessings 

49. What is the most consoling fact in the recent history of 
the Church? What are the external signs of this growth? Are 
there other signs indicating the strength of the people's faith t 

What have we now surveyed? What have we chiefly consid- 
ered in the history or our Religion? 

1. Whence does our Religion come? By whom has God re- 
vealed it to us? How did Jesus Christ confirm His Divine Doc* 
trine? Is it indifferent which religion we profess? 



58 CATECHISM OF THE CATHOLIC RELIGION 

it has conferred upon mankind from Adam^ our first 
parent^ to our Lord and Saviour Jesus Christ, and 
from Him, the Divine Head and Founder of our 
Church, to His present Vicegerent, Pius X. How sub- 
lime and beautiful is the Eeligion we profess ! Every- 
thing connected with it calls out to us: God alone 
could have given such a Eeligion to mankind. 
Man has not invented it ; God Himself has taught 
it to us, and has commanded us to observe it. He re- 
vealed it by hol)^ men in the Old Testament (6, 11, 
7) ; and in the New, precisely as the Prophecies of the 
Old Testament had foretold. His Only-Begotten, Eter- 
nal Son appeared on earth, and most convincingly con- 
firmed His Divine Doctrine by numerous miracles, es- 
pecially by His Eesurrection from the dead (21, 22, 
23, 26, 27). God has spoken, and no one has a right to 
be indifferent to His word ; to despise or reject it would 
be to condemn one^s self to everlasting hell fire. 

2. The Eeligion to which we belong did not take rise 
only a few centuries ago; properly speaking, it dates 
from the creation of man. For its first seeds were laid 
in Paradise when God promised a Eedeemer to our First 
Parents after their fall ; and the whole of the Old Law, 
with its sacrifices and wonderful events, was but a figure 
of the Xew Law, which contains the fulfilment and ac- 
complishment of the Old (2, 7, 9, 12, and others). 
The Old Law believed in the Eedeemer to come, and the 
^ew believes in Him already come. But it is the same 
belief in the same Eedeemer, and therefore it is es- 
sentially the same Eeligion. 

3. Although our Holy Eeligion is coeval with the be- 
ginning of mankind, yet its beginning is not lost in ob- 

2. How old is our Eeligion? How do yon explain and prove 
its great age? 

3. Is the history of our Eeligion perhaps uncertain, because it 
dates from the creation of man, and embraces so long a period? 
Why not? 



CATECHISM OF THE CATHOLIC EELIGION 59 

scure fables of ancient times; on the contrary^ its truth 
is evident and obvious to all. For it exhibits^ from the 
remotest antiquity down to the present time, an unin- 
terrupted series, as it were, of public and universally 
known facts and events, which perfectly agree with one 
another, and with all the monuments of past ages, and 
with the annals of the various nations of the world. 
They have been so manifoldly and irrefragably attested 
that he who would not believe them might just as well 
deny any other historical truth. We count the genera- 
tions as they succeeded one another from Adam to 
Christ (Luke iii. ; Matt, i.), and all the Supreme Pastors 
or Popes from St. Peter to our Holy Father, Pius X., 
who is now gloriously governing the Church established 
by the Son of God. What a wonderful chain of events^ 
and what an unparalleled succession ! 

4. Even the Jews, the most obstinate adversaries of 
our faith, bear witness to its truth. For they carefully 
keep upon record, in their Holy Books, the whole his- 
tory and all the Prophecies of the Old Testament, to 
which we appeal in order to prove the Divine Origin of 
Christianity; insomuch that no one can for a moment 
suppose that the Christians have perverted or invented 
such passages in the Old Testament as refer to our 
Saviour (17). 

5. Nor can it be denied that it is entirely through the 
mighty help of God that the Christian Eeligion has 
spread over the whole earth. The Apostles who first 
preached it were from the lowest class of the people, poor, 
unknown, even without eloquence or learning. Their 
doctrine of the Cross, which contains the inscrutable 

4. What evidence do even the Jews give to the truth of our 
Eeligion? What does this prove? 

5. How do you prove that the Christian Religion was spread 
through the help of God? About what time did St. Justin live? 
What does he testify of the propagation of Christianity? What 
observation does St. Augustine make? 



60 CATECHISM OF THE CATHOLIC EELIGION 

mysteries of penance, humility, and mortification, was 
not likely to please the proud and licentious pagans, who 
found in their abominable mythology (i.e., fabulous 
history of their gods), not only an excuse^ but even a 
justification, for all their vices. The rich and the great 
looked with disdain upon the poor fishermen ; the witty 
and the learned derided them; and the mighty rulers of 
the earth, as even pagan writers testify, took all possible 
pains to destroy them with fire and sword. During three 
centuries, persecution and martyrdom were the common 
lot of the Christians. Nevertheless, the doctrine of the 
poor fishermen, as we have seen, triumphed over all its 
enemies, and thus proved to be the Doctrine of God 
(29-35). It spread so rapidly that, soon after the 
death of the Apostles, St. Justin ventured to affirm be- 
fore the whole world : "^ There is no people, neither among 
the Barbarians, nor among the Greeks, nor in any other 
known nation, among whom prayers and thanksgivings 
are not offered up to the Father and Creator of the 
Universe in the name of Christ Crucified.^ Who else but 
the Almighty could have performed such an inexplicable 
wonder? St. Augustine, the celebrated Father of the 
Church, makes a striking observation upon this : ^ If the 
miracles,^ he says, ^ wrought by the Apostles could be de- 
nied, this would be the greatest miracle : that the world 
believed without miracles.^ 

6. But the Christian Church is not only founded on 
miracles ; her duration itself is a continual and perpetual 
miracle. Kingdoms and empires, in spite of their power, 
perish in the course of time; the Kingdom of Christ 
alone outlasts them all, and is constantly increasing. If 
it decreases in one part of the world, it spreads so much 
the more in another (45). From the time of its foun- 
dation, it has been assailed by innumerable enemies from 



6. How do you prove that the duration or permanent continu- 
ance of the Christian Church is a miracle? 



CATECHISM OF THE CATHOLIC RELIGION 61 

within and from without; their power is terrible^ their 
hatred implacable. The Church of Christ, on her part, 
has no army to repulse their assaults, no sword to oppose 
their rude violence. Had not the arm of God protected 
her, she would long since have been overcome by the 
force and fraud of her enemies (32, 36, 38, 39, 42, 43, 
47,48). 

7. The Christian Church appears still more glorious, 
if we consider the benefits and blessings which she has at 
all times conferred on mankind. It was she that sub- 
dued the brutality of the barbarians, that abolished slav- 
ery and human sacrifices, and promoted public and do- 
mestic happiness. It was she that founded charitable 
institutions and innumerable hospitals for the reception 
of the sick and distressed ; it was she that amended the 
existing laws or made new ones; it was she that taught 
concord and charity, and diffused learning and true en- 
lightenment (30, 38, 41, 45, 46). She can truly be 
called the Tree of Life which God has planted, that all 
men should peacefully rest under its shade, and refresh 
themselves with its fruit. Never has a nation abandoned 
this Tree of Life without plunging itself into religious 
confusion and misery. We know very well what has be- 
come of the nations in Asia and Africa who were for- 
merly so happy, and what fruit the anti-Christian Free- 
thinkers have produced in Europe (39, 47, 48). If 
^the tree is to be known by its fruits^ (Matt. vii. 16), 
every one must see that the Christian Faith, which dif- 
fuses nothing but happiness and blessings, is the most 
valuable gift of God; that, on the contrary, infidelity, 
which produces but misery and vexation, can only pro- 
ceed from the spirit of evil. 



7. What fruits did the Christian faith produce for mankind? 
What, on the contrary, were the fruits which heresy and infi- 
delity brought forth? What conclusion must we draw from 
these different fruits? 



62 CATECHISM OF THE CATHOLIC EELIGION 

8. JSTow^ this Church which Almighty God has 
founded on miracles^ nay, which is herself a continual 
miracle; this Church which incessantly pours out the 
greatest benefits over the universe, can be no other but 
the Eoman Catholic Church. History clearly proves that 
it is she, and no other, that forms that community of the 
faithful which Christ has established for the salvation of 
the world, in which the bishops, as the successors of the 
Apostles, under the supreme authority of the Pope, the 
Successor of Saint Peter, exercise their Teaching and 
Pastoral Offices in an uninterrupted succession (22, 
30, 31). It is impossible that any Sect, whatever may be 
its name, should be the Church founded by Christ; for 
it is well known that every one of them began to exist 
long after Christ, and that even then they owed their ori- 
gin to their defection and separation from the Church of 
Christ (36, 42, 43). We see, therefore, that in all 
these Sects the words of Jesus are sooner or later ful- 
filled : ' Every plant which my Heavenly Father hath 
not planted shall be rooted up ^ (Matt. xv. 13). Their 
existence is not lasting ; they spring up, make some noise, 
and disappear again (36 at the end; 47 at the be- 
ginning) . It is not so with the Catholic Church. Thou- 
sands of years pass away; neither does she vanish, nor 
does she grow old ; for to her was made the promise of 
our Lord : ' Upon this rock I will build my Church, and 
the gates of hell shall not prevail against her^ (Matt. 
xvi. 18). 

8. How do you prove from history that the Church estab- 
lished by God can be no other than the Eoman Catholic? What 
has Christ foretold of all Sects? What promise has He given, 
to the Catholic Church? 



CATECHISM OF THE CATHOLIC EELIGION 63 



LIST OF EOMAX PONTIFFS, 

WITH BIRTHPLACE, DATES OF ACCESSION AND DEATH, AND 

LENGTH OF PONTIFICATE, AS IN THE BASILICA 

OF ST. PAUL, RO:\IE. 



NAME. 



Date of j Date 
Acces- ' of 
sion. Death. 



Duration 
of Pon- 
tificate. 



1. St. Peter, Native of Bethsaida in Galilee 

Prince of the Apostles, who received from 
our Lord and Saviour Jesus Christ the Su- 
preme Pontificate, to be transmitted to his 
successors; and, ha%'ing resided for a time 
at Antioch, established his See at Rome, 
where he suffered martyrdom on the 29th 
of June, 67 

2. St. Linus, Volterra, Mart 

3. St. Cletus, Rome, Mart 

4. St. Clement I., Rome, Mart 

5. St. Anacletus, Greece, Mart 

6. St. Evaristus, Syria, Mart 

7. St. Alexander I., Rome, Mart 

8. St. Sixtus I., Rome, Mart 

9. St. Telesphorus, Greece, Mart 

10. St. Hyginus, Greece, Mart 

11. St. Pius I., Aquileia, Mart 

12. St. Anicetus, Syria, IVIart 

13. St. Soter, Naples, Mart 

14. St. Eleutherius, Epirus, Mart 

15. St. Victor I., Africa, Mart 

16. St. Zephvrinus, Rome, Mart 

17. St. Calixtus I., Rome, Mart 

18. St. Urban I., Rome, Alart 

19. St. Pontian, Rome, Mart 

20. St. Anterus, Greece, Mart 

21. St. Fabian, Rome, Mart 

22. St. Cornelius, Rome, Mart 

23. St. Lucius I., Rome, Mart 

24. St. Stephen I., Rome, Mart 

25. St. Sixtus II., Greece, Mart 

26. St. Dionvsius, Turin 

27. St. Felix'^L, Rome, Mart 

28. St. Eutychian, Tuscany, Mart 

29. St. Caius, Dalmatia, Mart 

30. St. Marcellinus, Rome, Mart 

31. St. Marcellus I., Rome, Mart 

32. St. Eusebius, Calabria 

33. St. Melchiades, Africa 

34. St. Sylvester I., Rome 

35. St. Marcus, Rome 

36. St. Julius I., Rome 

37. St. Liberius, Rome 

38. St. Felix IL, Rome 



67 
78 
90 
100 
112 
121 
132 
142 
154 
158 
167 
175 
182 
193 
203 
221 
227 
233 
238 
240 
254 
255 
257 
260 
261 
272 
275 
283 
296 
304 
309 
311 
314 
337 
341 
352 
363 



A.D. 



78 
90 
100 
112 
121 
132 
142 
154 
158 
167 
175 
182 
193 
203 
220 
227 
233 
238 
239 
253 
255 
257 
260 
261 
272 
275 
283 
296 
304 
309 
311 
314 
337 
340 
352 
363 
365 



25 
11 
12 
10 



9 
10 

9 
11 

4 



7 

11 

10 

17 

5 

6 

5 

1 

13 

1 

1 

3 



12 

7 
4 
2 
3 



12 10 



7 
7 
3 
3 
3 
3 
4 
3 
4 
2 
2 
2 
7 
2 
1 
1 
10 
4 
3 

11 

11 3 

2 5 

8 10 



4 
11 

1 
1 
7 



23 10 
2 8 



11 
10 

1 



64 CATECHISM OF THE CATHOLIC RELIGION 



NAME. 



39. St. Damasus, Spain 

40. St. Siricius, Rome 

41. St. Anastasius I., Rome 

42. St. Innocent I., Albano 

43. St. Zozimus, Greece 

44. St. Boniface I., Rome 

45. St. Celestine I., Rome 

46. St. Sixtus III., Rome 

47. St. Leo I. (the Great), Tuscany. . 

48. St. Hilary, Sardinia 

49. St. Simplicius, Tivoli 

50. St. Felix III., Rome 

51. St. Gelasius I., Africa 

52. St. Anastasius II., Rome 

53. St. Symmachus, Rome 

54. St. Hormisdas, Frosinone 

55. St. John I., Tuscany, Mart 

66. St. Felix IV., Benevento 

57. Boniface II., Rome 

58. John II., Rome 

59. St. Agapitus, Rome 

60. St. Silverius, Frosinone, Mart 

61. VigiUus, Rome 

62. Pelagius I., Rome 

63. John III, Rome 

64. Benedict I., Rome 

65. Pelagius II., Rome 

66. St. Gregory I. (the Great), Rome 

67. Sabinianus, Volterra 

68. Boniface III., Rome 

69. St. Boniface IV., Marso 

70. St. Adeodatus I., Rome 

71. Boniface V., Naples 

72. Honorius I., Capua 

73. Severinus, Rome 

74. John IV., Dalmatia 

75. Theodorus I., Greece 

76. St. Martin I., Todi, Mart 

77. St. Eugenius I., Rome 

78. St. Vitalian, Segni 

79. Adeodatus II., Rome 

80. Domnus I., Rome 

81. St. Agatho, Greece 

82. St. Leo II., Sicily 

83. St. Benedict II., Rome 

84. John v., Antioch 

85. Conon, Thracia 

86. St. Sergius I., Siculiana 

87. John VI., Greece 

88. John VII., Greece 

89. Sisinnius, Syria 

90. Constantine, Svria 

91. St. Gregory II., Rome 



Date of 


Date 


Duration 


Acces- 


of 


of Pon- 


sion. 


Death. 


tificate. 


A.D. 


A.D. 


Y. M. 


366 


384 


18 2 


384 


398 


13 1 


399 


402 


2 10 


402 


417 


15 2 


417 


418 


1 9 


418 


423 


4 9 


423 


432 


9 10 


432 


440 


8 1 


440 


461 


21 1 


461 


468 


6 3 


468 


483 


15 


483 


492 


8 11 


492 


496 


4 8 


496 


498 


1 11 


498 


514 


15 7 


514 


523 


9 


523 


526 


2 9 


526 


530 


4 2 


530 


532 


2 


532 


535 


2 4 


535 


536 


10 


536 


538 


2 


538 


555 


16 


555 


560 


4 10 


560 


573 


12 11 


574 


578 


4 1 


578 


590 


11 2 


590 


604 


13 6 


604 


606 


1 5 


607 


607 


8 


608 


615 


6 8 


615 


619 


3 


619 


625 


5 10 


625 


638 


12 11 


640 


640 


2 


640 


642 


1 9 


642 


649 


6 5 


649 


655 


6 2 


655 


656 


1 7 


657 


672 


14 5 


672 


676 


4 2 


676 


678 


1 2 


678 


682 


3 6 


682 


683 


10 


684 


685 


10 


685 


686 


1 


686 


687 


11 


687 


701 


13 8 


701 


705 


3 2 


705 


707 


2 7 


708 


708 





708 


715 


7 


715 


731 


15 8 



CATECHISM OF THE CATHOLIC RELIGION 65 



NAME. 



92. St. Gregory III., Syria 

93. St. Zacharias, Greece 

94. Stephen II., Rome 

95. Stephen III., Rome 

96. St. Paul I., Rome 

97. Stephen IV., Syracuse 

98. Adrian I., Rome 

99. St. Leo III., Rome 

100. Stephen V., Rome 

101. St. Paschal I., Rome 

102. Eugenius II., Rome 

103. Valentine, Rome 

104. Gregory IV., Rome 

105. Sergius II., Rome 

106. St. Leo IV., Rome 

107. Benedict III., Rome 

108. St. Nicholas I. (the Great), Rome. 

109. Adrian IL, Rome 

110. John VIII., Rome 

111. Marinus L, Gallicia 

112. Adrian III., Rome 

113. Stephen VL, Rome 

114. Formosus, Ostia 

115. Boniface VI 

116. Stephen VII., Rome 

117. Romanus, Gallese 

118. Theodorus II., Rome 

119. John IX., TivoU 

120. Benedict IV., Rome 

121. Leo v., Ardea 

122. Christophorus, Rome 

123. Sergius III., Rome 

124. Anastasius III., Rome 

125. Landus, Sabina 

126. John X., Ravenna. 

127. Leo VL, Rome 

128. Stephen VIIL, Rome 

129. John XL, Rome 

130. Leo VII., Rome 

131. Stephen IX., Rome 

132. Marinus IL, Rome 

133. Agapitus IL, Rome 

134. John XII., Rome 

135. Benedict V., Rome 

136. John XIIL, Rome 

137. Benedict VL, Rome 

138. Domnus IL, Rome 

139. Benedict VII., Rome 

140. John XIV., Pavia 

14L Boniface VIL, France 

142. John XV., Rome 

143. John XVI 

144. Gregory V., Germany 



Date of 


Date 


Acces- 


of 


sion. 


Death. 


A.D. 


A.D. 


731 


741 


741 


752 


752 


752 


752 


757 


757 


767 


768 


771 


771 


795 


795 


816 


816 


817 


817 


824 


824 


827 


827 


827 


827 


844 


844 


847 - 


847 


855 


855 


858 


858 


867 


867 


872 


872 


882 


882 


884 


884 


885 


885 


891 


891 


896 


896 


896 


897 


898 


898 


898 


898 


898 


898 


900 


900 


903 


903 


903 


903 


904 


904 


911 


911 


913 


913 


914 


915 


928 


928 


929 


929 


931 


931 


936 


936 


939 


939 


942 


943 


946 


946 


956 


956 


964 


964 


965 


965 


972 


972 


973 


973 


973 


975 


984 


984 


985 


985 


985 


985 


996 


996 


996 


996 


999 



Duration 
of Pon- 
tificate. 



Y. 
10 

10 



5 
10 

3 5 
23 10 



20 

7 
3 


16 
2 
8 
2 
9 
4 

10 
1 
1 
6 
4 

1 


2 
3 


7 
2 


14 

2 
4 
3 
3 
3 

10 
7 
1 




9 


10 

2 



M. 

8 
3 




1 



o 
7 

6 
1 


11 
3 
6 
6 

10 

5 
4 

6 

2 
3 


2 
1 
6 
3 
2 
6 
2 
8 
1 

10 
6 
4 
6 
3 
9 
1 



6 11 
1 3 



66 CATECHISM OF THE CATHOLIC RELIGION 



NAME. 



Date of 


Date 


Duration 


Acces- 


of 


of Pon- 


sion. 


Death. 


tificate. 


A.D. 


A.D. 


Y. 


M. 


999 


999 





10 


999 


1003 


4 


1 


1003 


1003 





4 


1003 


1009 


5 


7 


1009 


1012 


2 


8 


1012 


1024 


11 


11 


1024 


1033 


9 


8 


1033 


1044 


11 





1044 




2 


8 


1046 


1647 





9 


1048 


1048 








1049 


1054 


5 


7 


1055 


1057 


2 


3 


1057 


1058 





7 


1058 







9 


1059 


1061 


2 


6 


1061 


1073 


11 


6 


1073 


1085 


12 


1 


1087 


1087 





4 


1088 


1099 


11 


4 


1099 


1118 


18 


5 


1118 


1119 


1 





1119 


1124 


5 


10 


1124 


1130 


5 


1 


1130 


1143 


13 


8 


1143 


1144 





5 


1144 


1145 





11 


1145 


1153 


8 


4 


1153 


1154 


1 


4 


1154 


1159 


4 


8 


1159 


1181 


21 


11 


1181 


1185 


4 


2 


1185 


1187 


1 


10 


1187 


1187 





1 


1187 


1191 


3 


3 


1191 


1198 


6 


9 


1198 


1216 


18 


6 


1216 


1227 


10 


8 


1227 


1241 


14 


5 


1241 


1241 








1243 


1254 


11 


5 


1254 


1261 


6 


5 


1261 


1264 


3 


1 


1265 


1269 


3 


9 


1271 


1276 


4 


4 


1276 


1276 





5 


1276 


1276 





1 


1276 


1277 





8 


1277 


1280 


2 


8 


1281 


1285 


4 


1 


1285 


1287 


2 





1288 


1292 


4 


1 


1294 


.... 





5 



145. John XVII 

146. Sylvester II., France 

147. John XVIII., Rome 

148. John XIX., Rome 

149. Sergius IV., Rome 

150. Benedict VIII., Rome 

151. John XX., Rome 

152. Benedict IX., Rome 

153. Gregory VI., Rome (abdicated in 1046) 

154. Clement II., Saxony 

155. Damasus II., Bavaria 

156. St. Leo IX., Germany 

157. Victor II., Svevia 

158. Stephen X., Germany 

159. Benedict X 

160. Nicholas II., France 

161. Alexander II., Milan 

162. St. Gregory VII., Soana 

163. Victor III., Benevento 

164. Urban II., Reims 

165. Paschal II., Tuscany 

166. Gelasius II., Gaeta 

167. Calixtus II., Burgundy 

168. Honorius II., Bologna 

169. Innocent II., Rome 

170. Celestine II., Citta di Castello , . , 

171. Lucius II., Bologna 

172. B. Eugenius III., Montemagno. 

173. Anastasius IV., Rome 

174. Adrian IV., England 

175. Alexander III., Siena 

176. Lucius III., Lucca 

177. Urban III., Milan 

178. Gregory VIII. . Benevento 

179. Clement III., Rome 

180. Celestine III., Rome 

181. Innocent III., Anagni 

182. Honorius III., Rome 

183. Gregory IX., Anagni 

184. Celestine IV., Milan 

185. Innocent IV., Genoa 

186. Alexander IV., Anagni 

187. Urban IV., Troves 

188. Clement IV., France ^ 

189. B. Gregory X., Piacenza 

190. Innocent V., Savoy 

191. Adrian V., Genoa 

192. John XXL, Lisbon 

193. Nicholas III., Rome 

194. Martin IV., France 

195. Honorius IV., Rome 

196. Nicholas IV., Ascoli 

197. St. Celestine V., Lavoro (resigned) 



CATECHISM OF THE CATHOLIC EELIGION 67 



NAME. 



198. Boniface VIH., Anagni 

199. B. Benedict XI., Treviso 

200. Clement V., Fr. (removed to Avignon). . 

201. John XXII., France 

202. Benedict XII., France 

203. Clement VI., France 

204. Innocent VI., France 

205. B. Urban V., France 

206. Gregory XI., Fr. (restored See to Rome) 

207. Urban VI., Naples 

208. Boniface IX., Naples 

209. Innocent VII., Sulmona 

210. Gregory XII., Venice (resigned — ) 

211. Alexander V., Bologna. 

212. John XXIII., Naples (resigned 1415). . . 

213. Martin V., Rome 

214. Eugenius IV., Venice 

215. Nicholas V., Sarzana 

216. Calixtus III., Spain 

217. Pius II., Siena 

218. Paul II., Venice 

219. Sixtus IV., Savona 

220. Innocent VIII., Genoa 

221. Alexander VI., Spain 

222. Pius III., Siena 

223. Julius II., Savona 

224. Leo X., Florence 

225. Adrian VL, Utrecht 

226. Clement VII., Florence 

227. Paul III., Rome 

228. Julius III., Tuscany 

229. Marcellus II., Montepulciano 

230. Paul IV., Naples 

231. Pius IV., Milan. 

232. St. Pius v., Bosco 

233. Gregory XIII., Bologna 

234. Sixtus v., Ancona 

235. Urban VII., Rome 

236. Gregory XIV., Cremona 

237. Innocent IX., Bologna 

238. Clement VIII., Florence 

239. Leo XL, Florence 

240. Paul v., Rome 

241. Gregory XV., Bologna 

242. Urban VIIL, Florence 

243. Innocent X., Rome 

244. Alexander VII., Siena 

245. Clement IX., Pistoia 

246. Clement X., Rome 

247. Innocent XI., Como 

248. Alexander VIIL, Venice 

249. Innocent XII., Naples 

250. Clement XL, Urbino 



Date of 


Date 


Duration 


Acces- 


of 


of Pon- 


sion. 


Death. 


tificate. 


A.D. 


A.D. 


y. 


Ur 


1294 


1303 


8 


9 


1303 


1304 





8 


1305 


1314 


8 


10 


1316 


1334 


18 


3 


1334 


1342 


7 


4 


1342 


1352 


10 


6 


1352 


1362 


9 


8 


1362 


1370 


8 


1 


1370 


1378 


7 


2 


1378 


1389 


11 


6 


1389 


1404 


14 


11 


1404 


1406 


2 





1406 




2 


6 


1409 


1410 





10 


1410 




5 





1417 


1431 


13 


3 


1431 


1447 


15 


11 


1447 


1455 


8 





1455 


1458 


3 


3 


1458 


1464 


5 


11 


1464 


1471 


6 


10 


1471 


1484 


13 





1484 


1492 


7 


10 


1492 


1503 


11 





1503 


1503 








1503 


1513 


9 


3 


1513 


1521 


8 


8 


1522 


1523 


1 


8 


1523 


1534 


10 


1 


1534 


1549 


15 





1550 


1555 


5 


1 


1555 


1555 








1555 


1559 


4 


2 


1559 


1565 


5 


11 


1566 


1572 


6 


3 


1572 


1585 


12 


10 


1585 


1590 


5 


4 


1590 


1590 








1590 


1591 





10 


1591 


1591 





2 


1592 


1605 


13 


1 


1605 


1605 








1605 


1621 


15 


8 


1621 


1623 


2 


5 


1623 


1644 


20 


11 


1644 


1655 


10 


3 


1655 


1667 


12 


1 


1667 


1669 


2 


5 


1670 


1676 


6 


2 


1676 


1689 


12 


10 


1689 


1691 


1 


3 


1691 


1700 


9 


2 


1700 


1721 


20 


3 



68 CATECHISM OF THE CATHOLIC RELIGION 



NAME 



251. Innocent XIII., Rome 

'252. Benedict XIII., Rome 

253. Clement XII., Florence 

254. Benedict XIV., Bologna 

255. Clement XIII., Venice 

256. Clement XIV., S. Angelo in Vado 

257. Pius VI., Cesena 

258. Pius VII., Cesena 

259. Leo XII., Spoleto 

260. Pius VIII., Cingoli 

261. Gregory XVI., Belluno 

262. Pius IX., Sinigaglia 

263. Leo XIII, Carpineto 

264. Pius X., gloriosamente regnante. . 



Date of 


Date 


Acces- 


of 


sion. 


Death. 


A. D. 


A. D. 


1721 


1724 


1724 


1730 


1730 


1740 


1740 


1758 


1758 


1769 


1769 


1774 


1775 


1799 


1800 


1823 


1823 


1829 


1829 


1830 


1831 


1846 


1846 


1878 


1878 


1903 


1903 





Duration 
cf Pon- 
tificate. 



Y. 

2 

5 

9 

17 

10 

5 

24 

23 

5 

1 

15 

31 

25 



M. 

9 

8 
6 
8 
6 
4 
6 
5 
4 
8 
3 
7 
5 



EXPLANATION OF THE LIST. 

Owing, chiefly, to the fact that during what is called the 
Great Schism of the West, there were sometimes several claim- 
ants to the Holy See, only one of whom could be the lawful 
successor of St. Peter, authorities differ concerning the correct 
list of the Popes. Some reckon that Pius X. is the two hun- 
dred and fifty-eighth successor of St. Peter. 

The foregoing list is taken from a series of portraits, painted 
in medallions, on the nave walls of the Basilica of St. Paul, 
on the Ostian Way, near Kome. This magnificent church was 
built over the tomb of the great Apostle, under the reign of 
Constantine the Great, by Pope St. Sylvester, about the year 
A.D. 320. The portrait of that Pope, and of Marcus, his suc- 
cessor, and of the thiry-three Popes who had preceded them, 
were all painted apparently by the same hand. The portraits 
of the succeeding Popes were generally added, one by one, by 
different hands, probably soon after death, and by the care 
of their successors. This, however, seems to have been omitted 
in some instances, possibly on account of the troublous times; 
for we find that the series has been continued by medallions 
of two or three Popes evidently executed by the same artist. 
The most considerable interruption of such a character was in 
the fourteenth and fifteenth centuries, when seven medallions 
seem to have been painted during the reign of Martin V. 



CATECHISM OF THE CATHOLIC EELIGION 69 

This is the largest and most interesting series of historical 
portraits in existence. Artists are able to read, as it were, and 
recognize the work and painter as easily and as surely as ordi- 
nary mortals read and recognize the varying handwriting of 
individuals. Even in the case of the earlier Popes before St. 
Sylvester, they see evidences that the artist was in possession 
of such knowledge as enabled him to give to each face the 
marked individuality of a portrait. For the subsequent Popes 
down to the present time there is no difficulty. However im- 
perfect the workmanship, even in the mediaeval centuries, and 
although the fading colors may have been retouched by equally 
unskilful hands, it is always evident that the painter originally 
presented the features of a real face — not an ideal or fancy 
sketch. 

The Basilica of St. Paul was destroyed by fire in 1823 and 
this series of portraits unfortunately perished in the flames. 
But half a century before all these portraits had been care- 
fully engraved on copperplate and published. From these 
engravings Pope Pius IX. caused the portraits to be repro- 
duced in imperishable mosaics, and they again decorate the 
nave of the splendid Basilica of St. Paul, which has been re- 
built, and which he consecrated a few years ago. From the 
copperplates other copies have been made in copperplate, steel, 
lithograph, and photograph, of various sizes, and may be easily 
obtained. Under each medallion in the Church was an in- 
scription giving the name of the Pontiff, and the length of his 
pontificate. Ordinarily, in the case of contemporary Popes, 
this is testimony of the highest character. Where, as in the 
case of the earlier Popes, the inscription could only give the 
judgment of the painter as to dates long past, it obviously 
cannot claim the same high value. It might be, and in some 
cases has been, held to be uncertain, and in others erroneous. 
Some Popes, also, have been inserted in this list, doubtless in 
deference to the claims urged at the time by their adherents, 
and perhaps for the sake of peace. A more critical and im- 
partial spirit has doubted or denied their right to such honor, 
and classed them as Antipopes. In these two points we find 
the explanation of the difference between this list of Popes 
and those found elsewhere. We give the list as published in 
the Gerarchia Cattolica, Rome, 1875, with a few corrections, 
which were evidently typographical errors. 



A COMPLETE CATECHISM 

OF 

THE CATHOLIC EELIGIOK 



INTRODUCTION. 

On the End of Man. 

1. For what end are we in this world? 

We are in this world that we may know God, love Him^ 
and serve Him, and thereby attain Heaven. 

2. What is Heaven? 

Heaven is a place of eternal and perfect happiness. 

3. Are not the things of this world intended to make 
us happy? 

Xo ; the things of this world cannot possibly make us 
happy. 

4. Why cannot the things of this world make us happy? 

1. Because all earthly things are vain and perishable; 

and 2. Because man is made for God and for everlasting 

happiness in Heaven. 

1. 'I heaped together for myself silver and gold, and the 
wealth of kings and provinces. And whatsoever my eyes de- 
sired, I refused them not, and I withheld not my heart from en- 
joying every pleasure. But I saw in all things vanity and vexa- 
tion of mind, and that nothing was lasting under the sun. ^ 
Thus spoke Solomon^ the happiest of kings (Eccles. ii. 8-11). 
'What is your life? It is a vapor which appeareth for a little 
while, and afterwards shall vanish away' (James iv. 15). 2. 
Tor Thyself, O God, Thou hast made us; therefore our heart 
will be restless until it rests in Thee' (St. Augustine). 

70 



CATECHISM OF THE CATHOLIC KELIGION 71 

5. For what end, then, were the things of this world 
principally given to us? 

That we may use them for the purpose of knowing and 

serving God. 

^All men are vain, in whom there is not the knowledge of 
God, and who by these good things that are seen could not 
understand Him that is, neither by attending to the works 
have acknowledged who was the Workman' (Wisd. xiii. 1). 
'Whether you eat or drink, or whatsoever else you do, do all 
to the glory of God' (1 Cor. x. 31). 

6. Why does God require us to know Him, love Him, 
and serve Him? 

God requires us^ 1. To know Him^ because he is the 
Eternal Truth; 2. To love Him^ because He is the most 
bountiful and most lovable God; and 3. To serve Him, 
because He is the Sovereign Lord. 

7. What will become of those who will not know, love, 
and serve Him? 

God will cast them from Him for ever. 

* The unprofitable servant cast ye out into the exterior dark- 
ness. There shall be weeping and gnashing of teeth ^ (Matt. 
XXV. 30). 

8. What is, then, most necessary in this life? 

In this life the most necessary thing is^ that we should 

know^ love^ and serve God^ and thereby obtain eternal 

happiness. 

^Seek ye first the kingdom of God and His justice' (Matt, 
vi. 33). ^For what doth it profit a man, if he gain the whole 
world and suffer the loss of his own soul?' (Matt. xvi. 26). 

9. What must we do, if we would know and serve 
God, and be eternally happy? 

1. We must believe all that God has revealed; 2. We 
must keep all the Commandments which God has or- 
dered to be kept; and 3. We must use the means of 
grace which God has ordained for our salvation. 

Or, in other words: We must have Religion; for BeJigion 
(from religare) is the lively union of man with God, which 



72 CATECHISM OF THE CATHOLIC EELIGION 

springs from faith, charity, and grace, and is confirmed by the 
faithful observance of the Divine Commandments. 

10. Why must we, in order to be saved, believe, keep 
the Commandments, and make use of the means of 
grace? 

We must^ in order to be saved^ 1. Believe^ because it is 
only by faith that we get a right knowledge of God; 2. 
We must keep the Commandments^ because by keeping 
the Commandments we serve God; and 3. We must also 
use the means of grace^ because by them we obtain the 
help necessary to salvation. 

11. Where do we get a right knowledge of the truths 
of Divine faith, of the Commandments, and of the means 
of grace? 

In the Christian Doctrine. 

12. What do you call the book which briefly contains 
the Christian Doctrine in question and answer? 

The Catechism. 

13. What, then, does the Catechism treat of? 

1. Ot Faith; 

2. Of the Commandments; and 

3. Of the Means of Grace, namely^ the Sacraments 
and Prayer. 

Application. Xever neglect going to the instructions 
on Christian Doctrine ; and when there^, be always atten- 
tive^ that you may learn to know and love God properly, 
and thus attain your last end^ which is eternal happiness 
in Heaven. ^ Blessed is the man that findeth wisdom ^ 
(i.e., the knowledge and love of God). ^ She is more 
precious than all riches ; and all the things that are de- 
sired are not to be compared with her. She is a tree of 
life to them that lay hold on her; and he that shall re- 
tain her is blessed^ (Prov. iii. 13-18). 



PART I. 



FAITH. 

Chapter I. Faith in General. 

§ 1. Nature and Necessity of Faith. 

1. What is Faith? 

Faith is a virtue infused by God into our souls, by 

which we believe^ without doubting, all those things 

which God has revealed, and proposes by His Church to 

our belief. 

* To delieve' means, in general, to hold to be true what an- 
other says, and for this reason, because he says it. To believe 
God means, therefore, to hold firmly and without doubting what 
God has revealed, and because He has revealed it, although we 
can neither see nor completely understand it; for faith is 
founded, not on our seeing or complete understanding, but on 
the word of God. ^ Faith is the evidence of things that ap- 
pear not^ (Hebr. xi. 1). 

2. Why do we say that faith is infused by God into 
our souls? 

Because it is a gift of God^ and an effect of His grace, 

which enlightens our understanding and moves our will 

to believe, without doubting, all those things which God 

has revealed. 

^For by grace you are saved through faith, and that not of 
yourselves: for it is the gift of God^ (Eph. ii. 8). 

3. Why must grace not only enlighten our understand- 
ing, but also move our will? 

Because a good will also belongs to faith; for no one 
can believe but he who is willing: to believe. 

73 ^ 



7^ CATECHISM OF THE CATHOLIC EELIGION 

Therefore faith is also rewarded by God, and unbelief pun- 
ished. ^He that believeth, and is baptized, shall be saved; but 
he that believeth not shall be condemned' (Mark xvi. 16). 

4. Why must we believe all that God has revealed? 

Because God is the eternal and infallible truth. 

5. Is faith necessary to salvation? 

Faith is absolutely necessary to salvation ; for Soitliout 

faith it is impossible to please God" (Hebr. xi. 6). 

^He that doth not believe is already judged' (John iii. 18). 
'He that believeth not shall be condemned' (Mark xvi. 16). 

6. Will any faith save us? 

^0; only the true faith^ which Christ our Lord has 

taught^ will save us. 

'He that believeth in the Son hath life everlasting: but he 
that believeth not the Son shall not see life; but the wrath of 
God abideth on him' (John iii. 36). 

7. Why will that faith only which Christ has taught 
save us? 

Because by this faith alone^, and by no other^ we are 

made partakers of Christy and without Christ there is 

no salvation. 

'For there is no other name under Heaven given to men 
whereby we must be saved' (Acts iv. 12). 

8. Is it, then, a sin to say that it does not matter what 
faith we profess? 

Yes, it is a grievous sin to say so, or even only to 
think so : for we despise God by it, who has given us the 
one true faith, and, therefore, has sent his Only Begotten 
Son into the world (Short Hist, of Revealed Religion^ 
Concl. Eem. 1). 

If it did not matter what we believe, it would not have been 
necessary for God to reveal a religion, and our ancestors might 
all have remained heathens or Jews. But 'this is the judgment/ 
says Jesus Christ: ' because the light is come into the world, 
and men love darlcness rather than the light ^ (John iii. 19) ; 
i.e.y because many were obstinate in their unbelief, although 
they saw the truth, or could have seen it, provided they had 
been sincere. 



CATECHISM OF THE CATHOLIC KELIGION 75 

9. But is it not written: *He that feareth God, and 
worketh justice, is acceptable to Him'? (Acts x. 35). 

Yes; but he who fears God does also believe all that 
He has revealed^ as Cornelius did (Acts x.). He^ on the 
€ontrar)''^ who does not believe all that God has revealed 
does not fear Him either^ but rejects His Word^ and de- 
nies His veracity. 

§ 2. Object and Rule of Faith. 

10. What means, * all that God has revealed'? 

It means all that God has made known for our salva- 
tion by the Patriarchs and Prophets^ and at last by His 
Son Jesus Christ and the Apostles. 

'God, who, at sundry times and in divers manners, spoke in 
times past to the fathers by the Prophets, last of all, in these 
days hath spoken to us by His Son^ (Hebr. i. 1, 2). 

11. Was it necessary that God should have revealed 
to us the truths of salvation, in order that we might know 
them? 

Yes^ because without Divine Eevelation we should 

have known some of them only with great difficulty^ and 

very imperfectly ; and most of them would have remained 

entirely unknown to us. 

'And hardly do we guess aright at things that are upon earth: 
and with labor do we find the things that are before us. But 
the things that are in Heaven^ who shall search out? And who 
shall know Thy thought, except Thou give wisdom, and send 
Thy Holy Spirit from aboveT (Wisd. ix. 16, 17). 

12. How do we know the truths which God has re- 
vealed? 

We know the truths which God has revealed by means 
of the Catholic Churchy which is infallible; that is by 
means of the Pope^ the successor of St. Peter^ and by the 
BishopS;, the successors of the Apostles^ who were taught 
by Christ Himself. 

13. Are we certain of the truths which the Church 
teaches? 



76 CATECHISM OF THE CATHOLIC EELIGION 

We are most certain of the truths which Holy Church 
teaches^ because Jesus Christ has pledged His word that 
the Church shall never be deceived. 

14. Have not the Protestant sects also received their 
doctrine from Christ Himself, and preserved it uncor- 
rupted? 

JsTo; for^ 1. It is impossible that they should have re- 
ceived it from Christ Himself^ since they did not begin 
to exist till long after Christ; and 2. It is equally im- 
possible that they should always have preserved uncor- 
rupted whatever portion of the doctrine of Christ and 
His Apostles may be held among them^ because they 
teach at different times different principles^ whereas 
Christ and the Apostles always taught the same. 

15. What, therefore, must the Catholic believe? 

He must believe all that God has revealed and the 

Catholic Church proposes to his belief^ whether it be 

contained in the Holy Scripture or not. 

The Church is considered to propose a truth to our belief when 
she recognizes it to be revealed by God, and commands as to 
believe it. 

16. By what sinful act is faith lost? 

Faith is lost by denying or wilfully doubting any sin- 
gle article proposed to us by the Church to be believed. 

17. How is faith regained if it has been lost? 

Faith when lost is regained by repenting of the sin 
committed and believing anew all that the Church be- 
lieves and teaches. 

18. If, then, the true faith is essentially necessary to 
salvation, and the Catholic faith is the only true one, is 
it not a great grace to be a Catholic Christian? 

To be a Catholic Christian is an invaluable grace, 
for which we cannot thank God enough^ and which we 
ought most earnestly to turn to our advantage. 

Application, Eejoice^ and often thank God that you 
are a child of the Catholic Church; for ' there is/ as St. 



CATECHISM OF THE CATHOLIC EELIGION 77 

Augustine says^ ' no greater wealih, no greater treasure, 
than the Catholic faith/ provided we live as our faith 
teaches us. The truth of this is especially felt by Catho- 
lics at the hour of death. In matters of faith never trust 
your own judgment^ but always humbly submit to the de- 
cisions of Holy Church; for when you believe what the 
Church teaches^ you believe the Word of God. 

§ 3. Mysteries, 

19. Can we understand all the truths of Faith? 

No ; we cannot understand all the truths of Faith^ be- 
cause some of them are mysteries. 

20. What are Mysteries? 

Mysteries are truths beyond reason^ which we cannot 
completely understand ; but we believe them to be. 

^The divine mysteries by their own nature so far transcend 
the created intelligence that, even when delivered by Kevelation 
and received by Faith, they remain covered with a veil of Faith 
itself, and shrouded in a certain degree of darkness, so long as 
we are pilgrims in this mortal life, not yet with God: ^^for 
we walk by Faith and not by sight ^^ (2 Cor. v. 7).' (Counc. 
of Vat., Dogmatic Constitution, On Faith, IV.) 

21. Are Mysteries contrary to reason? 

Mysteries are beyond reason^ but not contrary to it. 

'Although Faith is above reason, there can never be any real 
discrepancy between Faith and reason; since the sam-e God who 
reveals Mysteries and infuses Faith has bestowed the light of 
reason on the human mind, and God cannot deny Himself, nor 
can truth contradict truth. ^ (Council of Vatican, lb.) 

§ 4. Holy Scripture. 

22. Where are the truths revealed of God contained? 

The truths revealed by God are contained in the Holy 
Scripture and tradition. 

23. What is the Holy Scripture? 

The Holy Scripture is a collection of books which were 
written by the inspiration of the Holy Ghost, and ac- 
knowledged by the Church as the Word of God. 



78 CATECHISM OF THE CATHOLIC EELIGION 

'Prophecy came not by the will of man at any time; but the 
holv men of God spoke, inspired by the Holy Ghost' (2 Pet. 
i. 21). 

24. How is the Holy Scripture divided? 

The Holy Scripture is divided into the books of the 
Old and the Xew Testament, or of the Old and the Xew 
Law. 

25. What Revelations does the Old Testament con- 
tain? 

The Old Testament contains the Divine Eevelations 
which were made to man before the coming of Christ. 

26. Of what books does the Old Testament consist? 

The Old Testament consists^ 1. Of Twenty-one His- 
torical Books, which relate the Creation of the world, 
the lives of the Patriarchs, and the History of the Jew- 
ish nation; 2. Of Seven Moral Books, which are collec- 
tions of Psalms, of holy maxims, and of rules of life; 
and 3. Of Seventeen Prophetical Books, which mostly 
contain prophecies. 

The Historical Boolcs are: The Pentateuch, or ^ve Books of 
Moses (Genesis, Exodus, Leviticus, ISTumbers, Deuteronomy) ; the 
Book of Josue; the Book of Judges; the Book of Kuth; the 
four Books of Kings; the two Books of Chronicles or of Para- 
lipomenon; the Book of Esdras; the Book of Nehemias, which 
is also called the Second of Esdras; the Book of Tobias; the 
Book of Judith; the Book of Esther; and the two Books of the 
Machabees. 

The Moral Boolcs are: The Book of Job; the Psalms; the 
Proverbs; Ecclesiastes, or the Preacher; the Canticle of Canti- 
cles; the Book of Wisdom; and Ecclesiasticus, or Jesus, the 
Son of Sirach. 

The Prophetical BooliS: Isaias; Jeremias; Baruch; Ezechiel; 
Daniel; Osee; Joel; Amos; Abdias; Jonas; Micheas; Nahum; 
Habacuc; Sophonias; i^ggeus; Zacharias; and Malachias. 

27. What Revelations does the New Testament con- 
tain? 

The New Testament contains the Eevelations which 
we have received through Jesus Christ and the Apostles. 



CATECHISM OF THE CATHOLIC EELIGION 79 

28. Of what books does the New Testament consist? 

The Xew Testament consists^ 1. Of the four Gospels 
according to St. Matthew^ St. Mark, St. Luke, and St. 
John, which relate the history of Jesus; 2. Of the Acts 
of the Apostles, by St. Luke; 3. Of fourteen Epistles of 
St. Paul, and seven by other Apostles, which contain 
dogmatical and moral instructions; and 4. Of the 
Apocalypse, or the Eevelation of St. John, which fore- 
tells the combats and victories of the Church. 

The Epistles of St. Paul are: One to the Eomans; two to the 
Corinthians; one to the Galatians; one to the Ephesians; one 
to the Philippians; one to the Colossians; two to the Thessa- 
lonians; two to Timothy; one to Titus; one to Philemon; and 
one to the Hebrews, 

The other Epistles are: One of St. James; two of St. Peter; 
three of St. John; and one of St. Jude, surnamed Thaddeus. 

29. From whom alone can we know the true sense of 
Holy Scripture? 

^\e can know the true sense of Holy Scripture from 
the Church alone; because the Church alone cannot err 
in interpreting it. 

30. May no one, then, presume to explain the Scrip- 
ture contrary to the interpretation of the Catholic Church? 

Xo; for this would be as if he understood the Scrip- 
ture better than the Holy Ghost, who inspires the 
Church with the true meaning of it. 

31. But is the meaning of the Holy Scripture not clear 
in itself, and easy to be understood by every one? 

Xo; for the Holy Scripture is a Divine and mys- 
terious book^ ' in tvhich/ as St. Peter says, speaking of 
the Epistles of St. Paul, ' are certain things hard to he 
understood, which the unlearned and unstable wrest to 
their own destruction' (2 Peter iii. 16). 

* What else gives rise to so many heresies, save that the Scrip- 
ture, which, good in itself, is ill understood?' (St. Augustine.) 

32. Is it not, then, true that the Bible alone is the only 
Rule of Faith? Or, in other words: Is not every private 



80 CATECHISM OF THE CATHOLIC EELIGION 

individual to search the Bible, and nothing but the Bible, 
until he finds out what he has to believe? 

Xo; for not the Bible alone^ but the Bible and Tra- 
dition, both infallibly interpreted by the Church, are the 
right Eule of Faith. 

1. If it were the will of our Saviour that we should arrive at 

the knowledge of the truths of salvation simply by reading and 
searching the Scripture, why is it written : ^ Faith cometh 
by hearing, and hearing by the [preaching of the] Word of 
Christ'? (Rom. x. 17.). And why, then, did not Christ Himself 
write? Why did He not commission His Apostles to write? 
Why did they write only after the lapse of a long space of 
time, and only upon special occasions? Why did they not all 
write? Why did He Himself ^ give some Apostles, and some 
Prophets, and other some Evangelists, and other some Pastors 
and Doctors^? (1 Cor. xii., Eph. iv.). Why did He not com- 
mand that every one, or at least every Christian, should learn to 
read? Why did God allow printing to be invented so late? etc. 

2. The Christian Religion had been spread, and flourished, 
before the Books of the New Testament were written; and even 
after they had been written, there were many Christian nations, 
as St. Irenaeus testifies, who did not so much as possess the Holy 
Scriptures. 

33. What has the Church decreed with regard to the 
reading of the Bible in the vulgar tongue? 

1. That we should have the learning and piety requi- 
site for it; and 2. That the translation should be ac- 
companied with explanations^ and that both should be 
approved of by the Church. 

By this wise provision the Church by no means intends to 
withhold the Word of God from the faithful^ since she desires 
nothing more than that all should know it and meditate upon 
it; she merely wishes to guard them against corrupted Bibles, 
which are often designedly offered to ignorant people, and 
against erroneous interpretations, sects, and schisms. 

§ 5. Tradition, 

34. Is it enough to beheve only those doctrines which 
are contained in the Holy Scripture? 

No; we must also believe Tradition — i,e., those re- 



CATECHISM OF THE CATHOLIC RELIGION 81 

yealed truths which the Apostles preached, but did not 

commit to writing. 

St. Paul, therefore, exhorts the first Christians by saying: 
^Therefore, brethren, stand fast: and hold the traditions which 
you have learned, whether by word or by our Epistle' (2 Thess. 
ii. 14). 

35. Have not, then, the Apostles written all that Jesus 
Christ has taught? 

No ; the Apostles have not even written all that Jesus 
has done^ far less all that He has taught ; for Christ did 
not commission them to write, but to preach His doctrine 
(Mark xvi. 15; Matt, xxviii. 19). 

^Many other signs also did Jesus in the sight of His dis- 
ciples, which are not written in this book^ (John xx. 30). 

The Bible, therefore, does not contain the entire Eevelation 
of God. The Bible nowhere tells us how many Divine books 
there are, and which they are; if we did not know this for cer- 
tain from Tradition, we should not even have a Bible. — The 
Bible does not, in doubtful passages, decide upon the true 
meaning of its words; therefore, all sects have always appealed 
to the Bible, in order to prove their contradictory doctrines, and 
each one of them pretended to have hit on its true meaning. — 
If we would consult the Bible only, without Tradition, we ought, 
for instance, still to keep holy the Saturday with the Jews, in- 
stead of Sunday, and to refrain ourselves from things strangled, 
and from blood (Acts xv. 20) ; moreover, we ought, with the 
Anabaptists, to let little children, who are incapable of being 
instructed, die without Baptism; since, according to the mere 
words of the text, Christ has commanded, first to teach, and 
then to baptize (Matt, xxviii. 19). 

36. Why is the unwritten doctrine of the Apostles 
called * Tradition'? 

It is called Tradition — that is, a handing down — be- 
cause, since the times of the Apostles, it has, without 
interruption, been handed down in the Catholic Church 
from generation to generation. 

'And the things which thou hast heard of me by many wit- 
nesses, the same commend to faithful men, who shall be fit to 
teach others also' (2 Tim. ii. 2). 

37. Where are the teachings of Tradition contained? 

The teachings of Tradition are contained chiefly in 



82 CATECHISM OF THE CATHOLIC RELIGION 

the Decrees of the Councils^ in the writings of the Holy 
Fathers^ in the Acts of the Holy See^ and in the words 
and usages of the Sacred Liturgy. 

38. What value must be placed on Tradition? 

The same value as is placed on the Word of God re- 
vealed in the Holy Scripture. 

39. Why must we beheve Tradition as well as the 
Holy Scripture? 

Because Tradition is revealed by God just as well as 
what is contained in Holy Scripture. 

40. From whom are we to learn the true meaning of 
Tradition? 

From the Church alone, because she alone has received 
from God the authority and the guidance necessary to 
interpret infallibly all the doctrine that He has revealed, 
whether in Holy Scripture or in Tradition. 

§ 6. Qualities of Faith, 

41. What must be the qualities of our faith? 

Our faith must be^ 1. Universal; 2. Firm; 3. Lively; 
and 4. Constant, 

42. When is our faith * universal ' ? 

Our faith is universal when we believe not only some 
but all the truths which the Catholic Church proposes 
to our belief. 

43. Is, then, no one at liberty to admit and believe 
only some points of the Christian faith? 

Xo; for^ 1. Christ says without exception: "^ Preach 
the Gospel to every creature ; he that believeth not shall 
be condemned ^ (Mark xvi. 15, 16). And again : ^ Teach 
them to observe all things whatsoever I have commanded 
you' (Matt, xxviii. 20)". And St. John says: 'Whoso- 
ever revolteth, and continueth not in the doctrine of 
Christ, hath not God' (2 John i. 9). And 2. He who 
believes of the doctrine of Christ only what he pleases 



CATECHISM OF THE CATHOLIC EELIGION 83 

has no faith at all ; for such a one does not believe God, 
but his own judgment. 

44. When is our faith ' firm ' ? 

Our faith is firm when we believe without the least 

doubt. 

Examples. Abraham, rewarded for his firm faith: ^In the 
promise of God he staggered not by distrust, but was strength- 
ened in faith; and therefore it was reputed to him unto justice^ 
(Rom. iv. 20, 22). Moses and Aaron, punished on account of a 
doubt (Numbers xx. 12). 

45. When is our faith * lively ' ? 

Our faith is lively when we live up to it ; that is, when 
we avoid evil^ and do good in the manner our faith pre- 
scribes. 

^As the body without the spirit is dead, so also faith without 
works is dead' (James ii. 26). 

46. Will a dead faith also save us? 

No; our faith must prove itself active by charity, or 

else it is not sufficient for obtaining eternal salvation. 

^In Christ Jesus neither circumcision availeth anything, nor 
uncircumcision; but faith, that worketh by charity' (Gal. v. 6). 
^And if I should have all faith, so that I could remove moun- 
tains, and have not charity, I am nothing' (1 Cor. xiii. 2). 

47. When is our faith * constant ' ? 

Our faith is constant when we are ready to lose all, 

even our life, rather than fall away from it. 

^ Take heed, brethren, lest perhaps there be in any of you an 
evil heart of unbelief, to depart from the living God' (Hebr. 
iii. 12). — Example of the holy Martyrs. 

48. What leads people to fall away from their faith? 

1. Pride and excessive reasoning on the mysteries of 
our religion; 2. Xeglect of prayer and of the other re- 
ligious duties; 3. Worldiiness and a wicked life; and 4. 
Eeading irreligious books, intercourse with scoffers at 
religion, and such matrimonial or other connections as 
endanger the true faith. 

1. 'I confess to Thee, O Father, Lord of heaven and earth, 
because Thou hast hid these things from the wise and prudent, 



84 CATECHISM OF THE CATHOLIC KELIGION 

and hast revealed them to little ones' (Matt. xi. 25). 2. 'The 
kingdom of God shall be taken from you, and shall be given to 
a nation yielding the fruits thereof (Matt. xxi. 43). 3. 'Hav- 
ing faith and a good conscience, which some rejecting have made 
shipwreck concerning the faith' (1 Tim. i. 19). 4. 'Beware of 
false prophets, who come to you in the clothing of sheep, but 
inwardly they are ravening wolves' (Matt. vii. 15). 'A little 
leaven corrupteth the whole lump' (Gal. v. 9). 

49. How do we especially show that our faith is firm 
and constant? 

By never den^dng it^ not even in appearance, but by 

candidly professing it on every occasion by word and 

deed. 

'Every one that shall confess me before men, I will also con- 
fess him before my Father who is in Heaven. But he that shall 
deny me before men, I will also deny him before my Father 
who is in Heaven^ (Matt. x. 32, 33). 'With the heart, we be- 
lieve unto justice: but, with the mouth, confession is made unto 
salvation' (Rom. x. 10). — Example of Eleazar. 

50. Is there also a particular sign by which Catholics 
profess their faith? 

tYes^ the Sign of the Cross, 

51. Why do we use the sign of the cross in order to 
profess our faith? 

Because it expresses the two principal mysteries of 
our religion — namely^ the mystery of the Most Blessed 
Trinity^ and the mystery of our Eedemption by Christ 
on the cross. 

52. Whence comes the custom of making the sign of 
the cross? 

This custom is very old^ and descends from the apos- 
tolic times. 

53. When should we make the sign of the cross? 

It is good and wholesome to make it frequently^ as 
the first Christians did; especially when we rise and 
when we go to bed^ before and after prayers^ before every 
important occupation, and in all temptations and dan- 
gers. 



CATECHISM OF THE CATHOLIC EELIGIOIST 85 

54. Why is it wholesome frequently to make the sign 
of the cross? 

Because^ by devoutly making the sign of the cross^ we 
arm ourselves against the snares of the devil^ and draw 
down the blessings of Heaven upon us. 

55. Why do we usually make the sign of the cross on 
our forehead, mouth, and heart, at the reading of the 
Gospel? 

That God;, through the merits of Christ Crucified^ may 
give us grace to comprehend the Gospel with our mind^ 
to profess it with our mouthy and to love it with our 
heart. 

Application. Never be ashamed of the Catholic faith, 
or of the sign of the cross ; let this be your motto : ^ God 
forbid that I should glory^ save in the cross of our Lord 
Jesus Christ^ (Gal. vi. 14). Shun most carefully all 
intercourse with irreligious and wicked persons^ and es- 
pecially beware of such books as might stagger you in 
the true f aith^ or lead you astray from the path of virtue. 



Chapter II. Chief Truths of Faith. 

The Apostles' Creed, 

1. Where are the chief things which we must above all 
know and believe, briefly contained? 

In the twelve articles of the Apostles' Creed. 

2. Why is it called the * Apostles' Creed ' ? 

It is called the ^ Apostles' Creed ' because it is an 
abridgment of the truths of the faith taught by the 
Apostles. 

The First Article. 

' I believe in God the Father Almighty, Creator of 
heaven and earth.' 



86 CATECHISM OF THE CATHOLIC RELIGION 

§ 1. On God and His Attributes or Perfections. 
^I believe in God/ 

3. Who is God? 

God is an infinitely perfect Spirit^ the Lord of Heaven 
and earthy and the Author of all good. 

4. Can we see God? 

Xo ; we cannot see God with corporeal eyes^ because He 
is a Spirit. 

5. How, then, can we come to a knowledge of God? 

God has made Himself known to us in two ways; 
that is^ in a natural^ and in a supernatural way. 

6. How has God made Himself known to man in a 
natural way? 

1. By the visible world, which He has created and 

continually governs; for nobody can reasonably think 

that the world has made itself, or that the regular and 

perfect order in it originated and subsists by itself. Only 

^the fool hath said in his hearty There is no God^ (Ps. 

xiii. 1). 

Therefore St. Paul says of the Gentiles that thej are inexcu- 
sable, if they do not believe in God : ' For the invisible things 
of Him^ from the creation of the world, are clearly seen, being 
understood y the things that are made : His eternal power also, 
and Divinit ^ (Rom. i. 20). ^Nevertheless He left not Himself 
without testimony, doing good from Heaven, giving rains and 
frui^-ful seasons, filling our hearts with food and gladness' 
(Acts xiv. 16; comp. Wisdom 13). 

2. By the voice of conscience, which admonishes us to 
dread an invisible avenger of sin^ and to hope in a re- 
warder of virtue (Eom. ii. 15). 

Conscience has not been made by man. Its action is often 
so painful that man would prefer, if he could, to be without it. 
It exists in us by the will of God, who made it an essential part 
of our human nature, in order that we might be taught by its 
voice. 

7. How has God made Himself known to man in a 
supernatural manner? 



CATECHISM OF THE CATHOLIC EELIGION 87 

By the Revelation, which He has given us by the 
Prophets, and last of all by His Son. (See p. 75^ 
quest. 10.) 

^No man hath seen God at any time; the Only-begotten Son 
who is in the bosom of the Father, He hath declared Him' 
(John i. 18). 

8. Why do we say, * I believe in God,' and not only,. 
*I beUeve God'? 

Because we must not only believe that there is a God^ 
and that all that He has said is true ; but we must like- 
wise give ourselves up to God with love and confidence. 

9. Why do we call God a * Spirit ' ? 

We call God a Spirit because He has understanding- 
and free will^ but no body (John iv. 24). 

10. And why do we say that * God is infinitely per-^ 
feet'? 

Because God is not like created beings^ good only in 
some measure^ but because He unites in Himself all good 
perfections without measure^ or bounds^ or number. 

11. Which are the principal Attributes or Perfections 
of God? 

These : God is eternal and unchangeable, omnipresent^ 
omniscient or all-knowings all-wise^ all-powerful; He is- 
infinitely holy and just; infinitely good^ nrerciful^ and 
long-suffering; infinitely true and faithful.'^ 

12. What means * God is eternal'? 

God is eternal means that He is always^ without be- 
ginning and without end. 

^ Before the mountains were made, or the earth and the world 
was formed; from eternity to eternity Thou art God' (Ps.. 
Ixxxix. 2). 

13. What means * God is unchangeable'? 

God is unchangeable means that He remains eternally 
the same^ without any change either in Himself or in 
His decrees. 

^With whom [God] there is no change, nor shadow of altera- 
tion' (James i. 17). ^My counsel shall stand, and all my will 
shall be done' (Isai. xlvi. 10). 



88 CATECHISM OF THE CATHOLIC RELIGION 

14. What ought we to do, since God is eternal and 
unchangeable? 

We ought to serve and love Him for ever and ever. 

^ Thou art the God of my heart, and the God that is my por- 
tion for ever^ (Ps. Ixxii. 26). 

15. What means * God is omnipresent' ? 

God is omnipresent means that He is everjrwhere : in 

Heaven, on earth, and in all places. 

^Do not I fill Heaven and earth? saith the Lord' (Jer. xxiii. 
24). 'God is not far from every one of us; for in Him we live, 
and move, and are' (Acts xvii. 27, 28). Although God fills all 
space, nevertheless He is everywhere entire and perfect, and en- 
compassed by no space; for He is immense. 

16. What means *God is all-knowing'? 

God is all-knowing means that He knows all things 

perfectly and from all eternity ; He knows all things past, 

present^ and to come^ even onr most secret thoughts. 

^ The eyes of the Lord are far brighter than the sun, behold- 
ing round about all the ways of men, and the bottom of the 
deep, and looking into the hearts of men, into the most hidden 
parts; for all things were known to the Lord God before they 
were created: so also after they were perfected He beholdeth 
all things^ (Ecclus. xxiii. 28, 29). See the whole Psalm 
cxxxviii. — Examples: Predictions of Christ and of the 
Prophets. 

17. What benefit do we derive from the frequent re- 
membrance of God's omnipresence and omniscience? 

1. It keeps us everywhere^ even in secret^, from evil,- 

and incites us to good; and 2. It gives us courage and 

consolation in all difficulties and troubles. 

1. ^It is better for me to fall into your hands without doing 
it, than to sin in the sight of the Lord' (Dan. xiii. 23). 'That 
thy alms may be in secret, and thy Father who seeth in secret 
will repay thee' (Matt. vi. 4). 2. 'Though I should walk in the 
midst of the shadow of death, I will fear no evils, for Thou art 
with me' (Ps. xxii. 4). 'Behold my witness is in Heaven, and 
He that knoweth my conscience is on high' (Job xvi. 20). 

18. What means * God is all-wise'? 

God is all-wise means that He knows how to dispose 
all things in the best manner^ in order to attain His end. 



CATECHISM OF THE CATHOLIC KELIGION 89 

'How great are Thy works, O Lord! Thou hast made all 
things in wisdom^ (Ps. ciii. 24). — Examples: The child Moses 
saved; Joseph exalted; Aman disgraced. 

19. What means *God is all-powerful or almighty'? 

God is all-powerful means that He can do anything, 
and has only to will^ and the thing is done. 

'Whatsoever the Lord pleased He hath done, in Heaven, in 
earth, in the sea, and in all the deeps ^ (Ps. cxxxiv. 6.). ^Be- 
cause no word shall be impossible with God' (Luke i. 37). — Ex- 
amples: The Creation; the wonders in Egypt and in the desert. 

20. To what should our belief in God's infinite power 
and infinite wisdom incite us? 

It should incite ns^ 1. To place all our confidence in 

God; and 2. To be always resigned to His dispensations^ 

1. ^Put not your trust in the children of men, in whom there 
is no salvation. Blessed is he whose hope is in the Lord his 
God^ (Ps. cxlv. 2, 5). — Example: Gedeon. 2. * Commit thy 
way to the Lord and trust in Him and He will do it' (Ps. 
xxxvi. 5). — Example: Job. 

21. What means ^ God is holy'? 

God is holy means that He loves and wills only what 

is good — i.e., what is in accord with His perfections — 

and that he abhors all that is evil. 

'Thou hast loved justice, and hated iniquity' (Ps. xliv. 8). — 
Example: The giving of the Law on Mount Sinai. 

22. What means * God is just'? 

God is just means that He rewards and punishes men 
according to their deserts. 

'He will render to every man according to his works: . . . 
for there is no respect of person with God' (Kom. ii. 6, 11). 
Examples: The world punished by the deluge and Sodom and 
Gomorrha destroyed by fire from heaven ; but Noe and Lot pre- 
served. 

23. When will perfect retribution be made? 

Perfect retribution will not be made until the soul is 
in the other world ;^ there is^ however, even in this life, 
no true happiness for the wicked/ and no true unhappi- 
ness for the just.^ 

^Parable of the cockle and the wheat (Matt. xiii. 30) ; of the 



90 CATECHISM OF THE CATHOLIC EELIGION 

rich man and Lazarus (Luke xvi.). ^'We wearied ourselves in 
the way of iniquity and destruction, and have walked through 
hard ways' (Wisd. v. 7). — Examples: Cain, Absalom, Achab, 
Antiochus. ^ * The souls of the just are in the hand of God' 
(Wisd. iii. 1). — Examples: Joseph, Tobias, Susanna, Daniel, 
St. Paul (2 Cor. vii. 4). 

24. To what should the remembrance of God's holi- 
ness and justness animate us? 

It should animate us^ 1. Carefully to avoid all evil^ 

and to become more and more holy; and 2. Not to pride 

ourselves in our pretended righteousness. 

1. Tear ye not them that kill the body, and are not able to 
kill the soul: but rather fear Him that can destroy both soul 
and body into helP (Matt. x. 28). ^I am the Lord your God: 
be holy, because I am holy' (Levit. xi. 44). 2. 'I am not con- 
scious to myself of anything, yet I am not hereby justified; but 
He that judgeth me is the Lord' (1 Cor. iv. 4). 

25. What means *God is good'? 

God is good means that out of love He will do good to 

all creatures^ and that He really bestows innumerable 

blessings upon us. 

'Thou lovest all things that are, and hatest none of the 
things which Thou hast made^ (Wisd. xi. 25). 'Thus saith the 
Lord: Can a woman forget her infant, so as not to have pity 
on the son of her womb? And if she should forget, yet will not 
I forget thee' (Isai. xlix. 15). 

26. Which is the greatest proof of God's love and 
goodness? 

That He delivered His own Son up to death for the 

salvation of us sinners. 

'God is charity. By this hath the charity of God appeared 
towards us, because God hath sent His Only-begotten Son into 
the world, that we may live by Him' (1 John iv. 8, 9). 

27. What means *God is merciful'? 

God is merciful means that He is disposed to avert 
all evil from His creatures^ and therefore willingly par- 
dons all truly penitent sinners. 

'The mercy of God is upon all flesh' (Ecclus. x\dii. 12. Comp. 
Jon. iv. 11). 'As I live, saith the Lord God, I desire not the 
cleath of the wicked, but that the wicked turn from his way, 



CATECHISM OF THE CATHOLIC RELIGION 91 

and live' (Ez. xxxiii. 11). — Ex.: The Ninivites; Parable of the 
prodigal son (Luke xv.). 

28. What means *God is long-suffering'? 

God is long-suffering means that He often waits a long 

time before He punishes the sinner^ in order to give him 

time for repentance. 

^ Thou overlookest the sins of men for the sake of repentance ^ 
(Wisd. xi. 24). — Examples: Manasses (2 Paral. xxxiii); Jeru- 
salem (Matt, xxiii. 37) ; Parable of the barren fig-tree (Luke 
xiii.). 

29. What should we do, since God is so good, so mer- 
ciful, and so long-suffering? 

We should, 1. Be thankful to God, and love Him with 

all our heart; 2. When we have sinned, we should with 

confidence beg pardon of Him; and 3. We should be 

good and merciful to our neighbors. 

1. ^Give glory to the Lord, for He is good; for His mercy 
endureth for ever^ (Ps. cvi. 1). — Examples: Ingratitude of the 
Israelites in the desert punished. 2. ^ I will arise and will go to 
my father' (Luke xv. 18). 3. ^Be ye therefore merciful, as 
your Father also is mercifuP (Luke vi. 36). Parable of the 
unmerciful servant (Matt, xviii). 

30. What means * God is true ' ? 

God is true means that He can neither err nor lie, and 
can reveal nothing but truth. 

^It is impossible for God to lie' (Hebr. vi. 18). 

31. What means *God is faithful'? 

God is faithful means that He surely keeps His 

promises, and executes what He threatens. 

^And thou shalt know the Lord thy God, He is a strong and 
faithful God, keeping His covenant and mercy to them that 
love Him, and repaying forthwith them that hate Him, so as to 
destroy them' (Deut. vii. 9, 10). 

32. What does the truth and faithfulness of God oblige 
us to do? 

1. To believe most firmly in the Word of God, and 
steadfastly to trust in His promise; and 2. Always to 
speak the truth, and to keep the promise we have made. 



92 CATECHISM OF THE CATHOLIC KELIGION 

1. 'Blessed are they that have not seen, and have believed' 
(John XX. 29). — Examples: Abraham. 2. Punishment of An- 
anias and Saphira (Acts v.). 

Application. ^My son^ give me thy heart ^ (Prov. 
xxiii. 26). Oh! give it to Him^ the Eternal^ the Infi- 
nitely Perfect^ Eich^ Good, and Faithful God, without 
delay, *f or ever and ever. God alone has a right to pos- 
sess it, and He alone has the power to render it happy 
through all eternity. 

§ 2. On the Three Divine Persons. 
'I believe in God the Father.' 

33. Why do we say, *I believe in God the **Father"'? 

1. Because God is our invisible Father in Heaven; 
and 2. Because in God there is more than one Person, 
the first of whom is called the Father. 

34. How many Persons are, then, in God? 

There are three Persons in God : the Father, the Son, 

and the Holy Ghost. 

'Going therefore, teach ye all nations; baptizing them in the 
name of the Father, and of the Son, and of the Holy Ghost' 
(Matt, xxviii. 19). 'There are three who give testimony in 
Heaven, the Father, the Word, and the Holy Ghost, and these 
three are One^ (1 John v. 7). 

35. Is each one of the three Persons God? 

Yes, the Father is true God, the Son is true God, and 
the Holy Ghost is true God. 

36. Why are the three Persons but one God? 

Because all three Persons have one and the same in- 
divisible nature and substance. 

37. Is any one of these Persons older, or more power- 
ful, than the others? 

No; all three Persons are from eternity; all three are 
equally powerful, good, and perfect ; because all three are 
but one God. 

38. Is there, then, no distinction at all between the 
Father, the Son, and the Holy Ghost? 



CATECHISM OF THE CATHOLIC RELIGION 93 

As to the Persons they are distinct; but as to the sub- 
stance they are one. 

39. How are the three Divine Persons distinct from 
one another? 

By this : that the Father is begotten of no one, nor 
proceeds from any one; the Son is begotten of the 
Father; and the Holy Ghost proceeds from the Father 
and the Son. 

40. But if the Son is begotten of the Father, and the 
Holy Ghost proceeds from both, why, then, is none of the 
Divine Persons older than the others? 

Because the Son is begotten from all eternity^, and the 
Holy Ghost also proceeds from all eternity. 

41. Why is the Father called the * first,' the Son the 
'second,' and the Holy Ghost the * third' Person? 

They are so called^ not to show any superiority^ but the 
order in which the one proceeds from the other from 
all eternity. 

42. What works are principally attributed to each of 
the three Divine Persons? 

1. To the Father are attributed the works of omnipo- 
tence, and particularly the Creation; 2. To the Son, the 
works of wisdom, and particularly the Eedemption ; and 
3. To the Holy Ghost, the works of love, and particu- 
larly Sanctification ; although these works are common 
to all three Persons. 

The work's of Omnipoterice and Creation are particularly at- 
tributed to the Father, because He is the principle to which the 
two other Persons owe their eternal origin. The works of Wis- 
dom to the Son, because the Father begets the Son by the 
knowledge of Himself, wherefore the Son is also called the es- 
sential 'Image,' the eternal 'Word' of the Father. 

The works of Love are attributed to the Holy Ghost, because 
He proceeds from the mutual love of the Father and of the 
Son. 

43. What do we call the mystery of one God in three 
Persons? 

We call it the mystery of the Most Blessed Trinity. 



94 CATECHISM OF THE CATHOLIC EELIGION 

44. Can we comprehend this mystery? 

Xo ; it is impossible that our weak and limited intel- 
lect^ which cannot understand even created things ex- 
cept imperfectl}^ should understand a mystery which is 
infinitely above all created things. 

^ Great art Thou in counsel, and incomprehensible in thought ' 
(Jer. xxxii. 19). ^For we know in part. We see now through a 
glass in a dark manner^ (1 Cor. xiii. 9, 12). However incom- 
prehensible this mystery may be, yet it does not contradict any 
of the truths acknowledged by reason; for we do not say that 
Ood has one nature and three natures, but that, though He has 
but one nature, yet there are three Persons in Him. The Unity 
refers to the nature, and the Trinity to the Persons. (Compari- 
son with the soul, which has memory, will, and understanding.) 

45. Is the doctrine of the Most Holy Trinity also im- 
portant to us? 

Yes/ it is most important; for it is the principal and 
fundamental doctrine of Christianity^ insomuch that to 
reject it would be to deny the Christian Faith. 

Application. That the grace of this saving Faith may 
not be withdrawn from you^ nevsr forget what thanks 
you owe to the Most Blessed Trinity for the inestimable 
benefits of your creation^ redemption^ and sanctification^ 
and what you have solemnly promised to the same Trin- 
ity in the holy Sacrament of Baptism. (Feast of the 
Blessed Trinity.) 

§ 3. On the Creation and Government of the World, 
'Creator of Heaven and earth.' 

46. Why is God called * Creator of Heaven and earth ' ? 

Because God created — i.e., made out of nothing — the 
w^hole worlds the heavens and the earthy and all that is 
in them. 

47. How has God created the whole world? 

By His almighty will. 

'Thou hast created all things; and for Thy will they were 
and have been created' (Apoc. iv. 11). 



CATECHISM OF THE CATHOLIC KELIGION 95 

48. Did God create the world because He needed it? 

No ; God is infinitely rich and happy in Himself^ and 

needs nothing besides Himself. 

'Thou art mj God, for Thou hast no need of my goods ^ (Ps^ 
XV. 2). 

49. If God needs nothing besides Himself, why did 
He create other beings? 

He created them because He is infinitely good^ and 

desired to impart His goodness also to other beings. 

'We are, because God is good' (St. Augustine). 'God was- 
not impelled to create by any other cause than a desire to com- 
municate to creatures the riches of His bounty' (Cat. of the 
Counc. of Trent). 

50. Did, then, God create the world for His creatures? 

No; God created the world for Himself — that is^, for 
His glory — but^ nevertheless^ for the good of His crea- 
tures. 

'The Lord hath made all things for Himself (Prov. Ixxvi. 4). 
'And every one that calleth upon my name, I have created him 
for my glory, I have formed him, and made him' (Isai. xliii. 7). 

51. What does God still do, that the world which He 
has created may not return into its original nothing? 

He preserves and governs it. 

52. How does God preserve the world? 

By the same power of His will with which He ere- 
ated the world He causes it also to continue^ in the man- 
ner He pleaseS;, and as long as He pleases. 

'How could anything endure, if Thou wouldst not?' (Wisd.. 
xi. 26.). 

53. How does God govern the world? 

He takes care of all things/ orders all things^ and^ in 

His wisdom and goodness^ directs all things to the end 

for which He has created the world.^ 

^ ' God made the little and the great, and He hath equally 
care of all^ (Wisd. vi. 8). 'But the very hairs of your head are 
all numbered^ (Matt. x. 30), ^^She [the wisdom of God] reach- 
eth therefore from end to end mightily, and ordereth all things 



96 CATECHISM OF THE CATHOLIC KELIGION 

sweetly' (Wisd. viii. 1). — Example: Deliverance of the Jews 
through Esther. 

54. What do we call this supreme care of God in pre- 
serving and governing the world? 

His Divine Providence. 

55. But if God orders and directs all things in the 
world, why, then, is there so much evil done? Does He 
will it? 

No^ God wills not the evil; but He permits it, 1. Be- 
cause He has created man free; and 2. Because He 
knows also how to turn evil into good. 

Examples: The history of Joseph in Egypt: 'You thought 
evil against me; but God turned it into good^ (Gen. 1. 20). 
Thus God, the Almighty, turned even the murder of our Savi- 
our by the Jews to the salvation of the world, and the impeni- 
tence of the same Jews to the conversion of the heathens. And 
thus He still avails Himself every day of the designs of the 
wicked in order to glorify His Church; ^for there is no wisdom, 
there is no prudence, there is no counsel against the Lord' 
(Prov. xxi. 30). 

56. And if God takes care of all things, why are we 
subject to so many sufferings? 

1. That the sinner may acknowledge the chastisement 

of God and mend his ways^ and not perish for ever ; and 

2. That the just man may be more and more purified^ 

and more abound in merits, and thus obtain a greater 

reward in Heaven. 

1. Examples: The brothers of Joseph: 'We deserve to suffer 
these things, because we have sinned against our brother' (Gen. 
xlii. 21). Manasses (2 Paral. xxxiii.) ; Jonas (Jonas ii.). 2. 
^ Gold and silver are tried in the fire, but acceptable men in the 
furnace of humiliation' (Ecclus. ii. 5). 'Blessed are ye when 
they shall revile you, and persecute you, and speak all that is 
evil against you, untruly, for my sake. Be glad and rejoice, 
for your reward is very great in Heaven' (Matt. v. 11, 12). 

57. But why does God often permit the wicked to 
prosper, whilst evil befalls the good? 

1. Because He will not only deter the sinner from his 
evil ways by punishment^ but will also win him by bene- 



CATECHISM OF THE CATHOLIC EELIGION 97 

.fits; 2. Because He reserves to Himself to punish the 
wicked^ and to reward the good, especially in eternity; 
and 3. Because He will not even leave the little good 
which the wicked may do entirely unrewarded, and,, 
therefore, as He cannot reward it in the next world on 
account of their impenitence, He will reward it here be- 
low. 

1. *What is there that I ought to do more to my vineyard 
that I have not done to it? Was it that I looked that it should 
bring forth grapes, and it hath brought forth wild grapes?' 
(Isai. V. 4). 2. ^The Lord patiently expecteth, that when the- 
day of judgment shall come, He may punish them in the fulness 
of their sins' (2 Mach. vi. 14). 3. ^Woe to you that are rich; 
for you have your consolation; that is, your reward here in this 
world' (Luke vi. 24). — Example: Achab: ^Because Achab 
hath humbled himself for my sake, I will not bring the evil in 
his days' (3 Kings xxi. 29). 

58. How ought we to receive the sufferings that come 
upon us? 

We ought to receive them as graces of God ; for ^ whom 

the Lord loveth He chastiseth ^^ (Hebr. xii. 6) ; and ' be-^ 

fore he be glorified^, it [his heart] is humbled^ (Prov. 

xviii. 12). 

^ ' For it is a token of great goodness when sinners are not 
suffered to go on in their ways for a long time, but are pres- 
ently punished^ (2 Mach. vii. 13). 

Application. ' Cast all your care upon the Lord, for 
He hath care of you^ (1 Pet. v. 7). ^Behold the birds 
of the air, for they neither sow, nor do they reap, nor 
gather into barns, and your Heavenly Father feedeth 
them. Consider the lilies of the field,^ etc. (Matt. vi. 26- 
33). Take willingly everything that is disagreeable to 
you as coming from the hand of God : ^ As it hath pleased 
the Lord, so is it done ; blessed be the name of the Lord ^ 
(Job i. 21) ; and never be so rash as to complain of the 
dispensations of God. Whatever may come, ' To them 
that love God, all things work together unto good ^ 
(Eom. viii. 28.). 



98 CATECHISM OF THE CATHOLIC RELIGION 



§ 4. On the Angels, 

59. Has God created nothing else but the visible 
world? 

God has also created an invisible world — namely in- 
numerable spirits called Angels (Dan. vii. 10). 

The Angels are divided into nine different Orders or Choirs — 
namely, Angels, Archangels, Virtues, Powers, Principalities, 
Dominations, Thrones, Cherubim, and Seraphim (Col. i. 16; 
Eph. i. 21; Ezech. x. ; Isai. vi. 2). 

60. In what state were the Angels when God had 
created them? 

They were all good and happy^ and endowed with ex- 
cellent gifts. 

61. Did the Angels all remain good and happy? 

1^0, many rebelled against God; therefore they were 

cast away from Him for ever^ and hurled into hell. 

^God spared not the Angels that sinned, but delivered them, 
drawn down by infernal ropes to the lower hell, unto torments^ 
(2 Pet. ii. 4; comp. Jude vi.). 

62. How has God rewarded the Angels that remained 
faithfiU? 

He has rewarded them with eternal happiness^ which 

consists in seeing and possessing Him everlastingly. 

^ Their Angels in Heaven always see the face of my Father 
who is in Heaven' (Matt, xviii. 10). 

63. How are the good Angels affected towards us? 

The good Angels love ns ; therefore they protect ns in 
soul and body, W^J ^^^ ^^^ ^^^ exhort us to do good. 

^ He hath given His Ang3ls charge over thee, to keep thee in 
all thy ways' (Ps. xc. 11). — Examples: Agar, Lot, Tobias, 
Judas, Machabeus (2 Mach. x. 29, 30) ; Peter in prison; Corne- 
lius the centurion. 

64. How do we call those Angels who are particularly 
given to man for his protection? 

Guardian Angels. 

65. What is our duty towards our Guardian Angels? 



CATECHISM OF THE CATHOLIC EELIGION 99 

We must venerate them with great devotion^ be thank- 
ful to them^ and readily follow their admonitions. 

'Behold I will send my Angel, who shall go before thee. 
Take notice of him, and hear his voice, and do not think him 
one to be contemned^ (Exod. xxiii. 20, 21). 

66. How are the fallen or wicked Angels affected 
towards us? 

The wicked Angels^ through hatred and envy^ lay 

snares for us^ in order to injure us in soul and body^ and,. 

by enticing us to sin^ to plunge us into eternal perdition. 

^Your adversary the devil, as a roaring lion, goeth about 
seeking whom he may devour' (1 Pet. v. 8). — Examples: Eve^ 
Job, Sara, the demoniacs, Judas. See also Luke viii. 12, and 
Apoc. xii. 

67. Why does God permit the wicked Angels to lay 
snares for us? 

He permits it because He knows how to make their 

snares serve unto His own honor and to the salvation of 

men. 

^And they talked among themselves, saying: What word is- 
this, for with authority and power He [Jesus] commandeth the 
unclean spirits, and they go out? And the fame of Him was- 
published into every place of the country' (Luke iv. 36, 37). 
*And the people with one accord were attentive to those things 
which were said by Philip, hearing and seeing the miracles 
which he did. For many of them had unclean spirits, who, cry- 
ing with a loud voice, went out' (Acts viii. 6, 7). 

68. What must we do on our part, in order that the 
snares of the wicked Angels may serve to our salvation? 

We must fight against them full of faith and confi- 
dence, making use at the same time of the arms of 
prayer, and availing ourselves of the blessings sanctioned 
by the Church ; and we must firmly resist all temptations 
to evil. 

'For our wrestling is not [only] against flesh and blood; but 
against the spirits of Avickedness in the high places, i. e., in the 
air^ (Eph. vi. 12). 'In all things taking the shield of faith,, 
wherewith you may be able to extinguish all the fiery darts of 
the most wicked one' (Eph. vi. 16). 'Kesist the devil, and he 



100 CATECHISM OF THE CATHOLIC EELIGION 

-will fly from you' (James iv. 7). — Example: Tobias and Sara 
<Tob. vi. 16-19, and viii. 4-10). 

Application. Beware of being like the evil spirits by 
sinning^ or of being even their accomplice in seducing 
others to sin. Imitate the good Angels; be innocent, 
docile, pious, devout, and always ready to promote the 
welfare of your neighbor. Daily venerate your Guardian 
Angel, and recommend yourself to him in all dangers of 
.soul and body. (Feast of the Holy Guardian Angels.) 

§ 5. Man and his Fall. 
(See Short History of Revealed Religion, 1, 2.) 

69. How did God make the first man, Adam? 

God formed a body of the slime of the earth, and 
hreathed an immortal soul into it ; and the first man was 
made (Gen. ii. 7). 

70. How did God distinguish man at his creation from 
all other creatures? 

By creating him to His own image (Gen. i. 27). 

71. How was the first man the image of God? 

By this : that he was endowed with natural and super- 
natural gifts, which made him resemble God. 

72. In what do the * natural' gifts consist? 

Especially in this : that the human soul is an immortal 
spirit, endowed with understanding and free will. 

73. In what do the 'supernatural' gifts consist? 

Especially in this: 1. That the first man possessed 
sanctif3dng grace, and together with it the sonship of 
God, and the right of inheriting the kingdom of Heaven; 
2. That in him the senses never rebelled against reason; 
and 3. That he was never to be subjected to hardships 
and sufferings, nor to death. 

74. Why are the latter called supernatural gifts? 

They are called supernatural gifts because they do not 
belong to our nature, but are extraordinary and free 
gifts of God. 



CATECHISM OF THE CATHOLIC EELIGION 101 

75. Did our first parents receive this Divine free gift 
for themselves alone? 

They received it also for all their descendants; and 
therefore, according to God^s dispensation^ not only their 
natural^ but also their supernatural gifts were to descend 
to the whole human race. 

76. On what condition did they receive these super- 
natural gifts for themselves and their descendants? 

On condition that they should remain faithful and 
obedient to God (Gen. ii. 17). 

77. Did our first parents observe this condition? 
N'o; they fell into sin (Gen. iii. 6). 

78. What was the sin of Adam? 

The sin of Adam was a sin of pride and grave disobedi- 
ence. 

79. Was this transgression a grievous sin? 

Yes^ it was a very grievous sin ; for though they were 
filled with the knowledge of God^ yet they believed the 
serpent (which is the devil^ Apoc. xx. 2) more than 
God^ rebelled against Him^ and wanted to be like God 
(Gen. iii.). 

80. What punishment came upon Adam and Eve? 

1. They forfeited all their supernatural gifts^ and at 
the same time were also weakened in the faculties of 
their souls; 2. They were expelled from Paradise, in 
which God had placed them ; and 3. They became liable 
to eternal damnation. 

81. Did our first parents lose these supernatural gifts 
for themselves only? 

Ko; as by their obedience they would have preserved 
them not only for themselves, but for all their descend- 
ants, so by their disobedience they lost them not only for 
themselves, but also for us all, and have thereby plunged 
the whole human race into the greatest misery. 



102 CATECHISM OF THE CATHOLIC EELIGION 

82. In what does the misery consist into which our 
first parents have plunged the whole human race? 

In this : that sin^ with its fatal consequences, has 

passed from Adam to all mankind, insomuch that we 

now all come into this world infected with sin. 

'By one man sin entered into this world, and by sin death; 
and so death passed upon all men, in whom all have sinned' 
(Rom. V. 12). 'Behold, I was conceived in iniquities; and in 
sins did my mother conceive me' (Ps. i. 7). The Blessed Virgin 
Mary alone was, by a particular grace and privilege, perfectly 
preserved, through the merits of Jesus Christ, not only from all 
actual sin, but also from every stain of original sin. 

83. What do we call this sin in which we are all born? 

We call it Original Sin, because we have not actually 
committed it^ but have^ as it were^ inherited it from our 
first parents^ who were the origin or source of all man- 
kind. 

84. Is original sin, though not actually committed by 
us, nevertheless truly sin? 

Yes^ it is the death of the soul — it is truly and prop- 
erly sin (Counc. of Trent^ Sess. V.). 

Owing to the sin of Adam, the entire human race lost its 
original sanctity and righteousness — i.e., sanctifying grace — 
and all the supernatural gifts which were intended for it. Man 
was thereby impaired in soul and body, by nature spiritually 
dead, fallen off and separated from God, and no longer capable 
of attaining his higher supernatural end. God saw then His 
generous and gracious design defeated, and could no longer 
look down with satisfaction upon degraded man. * We all were 
hy nature children of wrath/ because ^we were dead in sin* 
(Eph. ii. 3). 

85. What fatal consequences have, with original sin, 
passed to all men? 

1. Their disgrace with God, and at the same time their 
loss of the sonship of God, and of the right of inheriting 
the kingdom of Heaven; 2. Ignorance, concupiscence, 
and proneness to evil; and 3. All sorts of hardships, 
pains, calamities, and at last death. 

1. See Eph. ii. 3. ' Unless a man be born again of water and 
the Holy Ghost, he cannot enter into the kingdom of God' 



CATECHISM OF THE CATHOLIC RELIGION 103 

(John iii. 5). 2. ^I see another law in my members, fighting 
against the law of my mincV (Rom. vii. 23). ^ The imagination 
and thought of man's heart are prone to evil from his youth' 
(Gen. viii. 21). 3. ^ Great labor is created for all men, and a 
heavy yoke is upon the children of Adam, from the day of their 
birth until the day of their buriaP (Ecclus. xl. 1). ^God cre- 
ated man incorruptible; but by the envy of the devil death 
came into the world' (Wisd. ii. 23, 27). This doctrine of Di- 
vine revelation is confirmed by experience, and by the sad his- 
tory of mankind (comp. Rom. vii. 18-24). 

86. Did the fatal consequences of sin fall upon man 
only? 

The punishment of God was also inflicted upon the 

earthy which had been created for man. 

' Cursed is the earth in thy work, ' said God to Adam ; ' with 
labor and toil shalt thou eat thereof all the days of thy life. 
Thorns and thistles shall it bring forth to thee^ (Gen. iii. 17, 

18). 

87. What would have become of man, if God had not 
shown him mercy? 

Xo one could have received grace and been saved. 

88. Why could no one have any more received grace ? 

Because the Divine justice demanded a satisfaction 
adequate to the sin ; and no creature^ but least of all man^ 
who had fallen so deeply^ was able to give such satisfac- 
tion. 

89. How did God show mercy to man? 

He promised him a Saviour, who, by a full satisfac- 
tion, should take sin away from him, and regain for him 
grace and the right of inheriting the kingdom of Heaven 
(Gen. iii. 15). 

^Therefore, as by the offence of one [Adam] judgment came 
nnto all men to condemnation; so also by the justice of one 
[Christ] grace came unto all men to justification of life; . . . 
that as sin hath reigned to death, so also grace might reign by 
justice unto life everlasting^ (Kom. v. 18, 21). 

90. If without the grace of the Redeemer no one can 
be saved, how then could those who Uved before the 
coming of Christ go to Heaven? 



104 CATECHISM or THE CATHOLIC KELIGION 

Those who lived before the coming of the Eedeemer of 

the world could not indeed enter Heaven before Him; 

but with the grace which God gave them on account of 

the Eedeemer to come^ they could merit the kingdom of 

Heaven^ and then enter into it with Him. 

The whole of the Old Testament bears witness of the many 
eminent graces which God gave to the Israelites, and to the just 
who lived under the Patriarchal law. {Short Hist, of Bevealed 
Bel, 6-19). 

91. Did God give grace also to the pagans for the sal- 
vation of their souls? 

Yes; He manifested Himself also to the pagans^ and 
in many ways exhorted them to repentance and amend- 
ment : 

1. By the voice of conscience; 2. By natural benefits; 
3. By His judgments; -i. By extraordinary men whom 
He raised among them or sent to them; 5. By the Israel- 
ites whom^ with their holy books^ He dispersed among 
them; and 6. Sometimes also by Angels^ dreams^ won- 
derful apparitions or events. 

1. 'Who [the Gentiles] show the work of the law written in 
their hearts, their conscience bearing witness to them^ (Eom. ii. 
15). 2. 'He left not Himself without testimony, doing good 
from Heaven, giving rains and fruitful seasons/ etc. (Acts xiv. 
16). 3. Deluge; punishment of Sodom, of Egypt, of Chanaan, 
and of other places (compare Wisd. xii. and xvi-xviii.). 4. 
Job, Balaam, Jonas, Daniel, etc. 5. 'He hath therefore scat- 
tered you [Israelites] among the Gentiles, who know not Him, 
that you may declare His wonderful works, and make them 
known that there is no other almighty God besides Him^ (Tob. 
xiii. 4). 6. Cornelius, the centurion, was advised by an Angel 
(Acts X. 3) ; Nabuchodonosor, by dreams (Dan. ii. 4) ; Baltas- 
sar^ by a mysterious hand (Dan. v.) ; Balaam, by an ass (Num. 
xxii. 22, 28-30). 

92. Did the Redeemer come immediately after the fall 
of our first parents? 

Xo; a long period elapsed; and meanwhile mankind 
learned by experience into what great misery sin had 
plunged them^ and that no one but God could save them. 



CATECHISM OF THE CA-THOLIC EELIGION 105 

Application, My child^ be a beautiful image of God 
and hate sin^ which has brought all evils into the world. 
^ Sin maketh nations miserable^ (Pro v. xiv. 34). 

The Second Article. 

'And in Jesus Christy His only Son, our Lord/ 

1. What does this Second Article of the Creed teach 
us? 

It teaches us that the Eedeemer whom God promised 
and sent to us is the only Son of God^ Jesus Christy our 
Lord. 

2. What does the name * Jesus ' signify? 

The name Jesus signifies Saviour or Redeemer. 

'Thou shalt call His name Jesus; for He shall save His peo- 
ple from their sins' (Matt. i. 21;. 

3. What does the word * Christ ' signify? 

The word Christ — in Hebrew Messias — signifies 
Anointed. 

4. Why is Jesus called the Anointed? 

Because in the Old Law the prophets^ high-priests^ and 

kings were anointed with oil^ and Jesus is our greatest 

Prophet (Acts iii. 22)^ Priest (Hebr. iv. 14)^ and King 

(Johnxviii. 37). 

^ Jesus of Nazareth; how God anointed Him with the Holy 
Ghost, and with power ^ (Acts x. 38). The anointing of Jesus 
is the plenitude of the Divinity that dwells in Him. 

5. Why is Jesus called our Prophet, Priest, and King? 

Jesus is called, and is^ 1. Our Prophet, because He re- 
vealed the mysteries of God to us, and taught us all that 
we are to believe, to hope, and to do in order to be saved ; 
2. Our Priest, because He offered Himself for us on the 
Cross, and offers himself daily on the altar, and is also 
our mediator and intercessor for ever in Heaven; and 3. 
Our King, because He established a spiritual kingdom 
(the Church) of which He is, and will be through all 
eternity, the Head. 



106 CATECHISM OF THE CATHOLIC RELIGION 

6. Why is Jesus Christ called the ** only Son of God"? 

Because Jesus Christy, as the Second Person of the 
Most Blessed Trinity, is the only true and real Son of 
God — i.e.. Son of God from eternity, of one nature and 
substance with God the Father. 

' To which of the Angels hath He said at any time : Thou art 
my Son, to-day {i.e., at present, from eternity] have I begotten 
thee^ (Hebr. i. 5). The Catholic Church has, in the CEcumeni- 
cal Council of Nice, expressed this fundamental doctrine of the 
Christian Eeligion, ^respecting the one nature and substance of 
Jesus Christ ivith God the Father/ in the following terms: ^I 
believe in one Lord Jesus Christ, the only-begotten Son of God, 
and born of the Father before all ages; God of God, Light of 
Light, true God of true God; begotten, not made; consuh^tan- 
tial with the Father, by whom all things were made. ' 

7. Are we not, then, also children of God? 

Yes^ vre are children of God, but not by nature and 

from all eternity ; we are only children adopted by grace. 

*As many as received Him, He gave them power to be made 
the sons of God' (John i. 12). 

8. Why is Jesus Christ called ** Our Lord "? 

Jesus Christ is called^ and is^ our Lord^ 1. As God^ 

because^ being one with the Father^ He is, like Him^ 

Lord and Creator of Heaven and earth; and 2. As Man, 

because^ in the human nature. He has redeemed us, and 

therefore bought us^ with His Bloody as His property ; ^ 

and because^ in the same nature^ He will be one day our 

Judge/ and our Head and King through all eternity.^ 

^ 'For you are bought with a great price ^(1 Cor. vi. 20). ^ ^It 
is He who was appointed by God, to be judge of the living and 
of the dead' (Acts x. 42). ^'And He [God] hath subjected all 
things under His feet, and hath made Him Head over all this 
Church' (Eph. i. 22). 

Application. Constantly cherish the most ardent love 
and devotion to Jesus^ ^ in whose name every knee should 
bow^ of those that are in Heaven, on earth, and under 
the earth ^ (Philip, ii. 10). Often invoke, with the 
greatest veneration and confidence, this Holy Name, es- 
pecially in times of temptation. Take a delight in using 



CATECHISM or THE CATHOLIC EELIGION 107 

this beautiful form of salutation : ' Praised be Jesus 
Christ for evermore^ Amen/ (Feast of the Holy 
Xame of Jesus.) 

This mode of saluting one another is quite common in Ger- 
many and Switzerland. An indulgence of one hundred days 
has been granted by Sixtus V. in 1587, and by Benedict XIII. 
in 1728, to those who salute each other, the one saying, ^Praised 
be Jesus Christ, ^ and the other answering, ^ Amen, ^ or ^ For 
evermore. Amen. ^ To those who have generally used this form 
of salutation during their life a Plenary Indulgence is granted 
at the hour of death. The same indulgences are imparted to 
those who teach others this holy practice. 

§ 1. Jesus Christ the Promised Messias. 

g. How do we know that Jesus Christ is the * Messias* 
or * Redeemer' promised by God? 

We know it because in Him has been fulfilled all that 
the prophets have foretold of the Eedeemer^ as may be 
seen in the life and sufferings of Christ. (On the proph- 
ets see Short Hist, of Revealed ReL, 17.) 

ID. What have the prophets foretold of the Messias? 

I. The time of His comings the circumstances of His 
birth^ of His life^ Passion^ and death; 2. His Eesurrec- 
tion and Ascension^ and the sending down of the Holy 
Ghost ; 3. The destruction of Jerusalem^ which happened 
after His death ; the rejection of the Jews, and the con- 
Yersion of the Gentiles ; and 4. The foundings spreading, 
and duration of His Church. 

II. How did they indicate the time of His coming? 

The Prophet Daniel (ix. 24, etc.) foretold that not 
quite seventy weeks of years — i.e., 490 years — should 
elapse from the time when it was commanded that Jeru- 
salem should be rebuilt, until the death of Christ; 2. 
Jacob prophesied that at the time of the coming of the 
Messias the sceptre should have been taken away from 
Juda. Others again foretold that then the Temple of 
Jerusalem should still exist, and the world be in great 



108 CATECHISM OF THE CATHOLIC RELIGION 

expectation. And all this was exactly fulfilled in Jesus 
(Short Hist, of Revealed ReL, 8 and 18). 

12. What did they prophesy of His birth? 

That He should be born at Bethlehem of a Virgin^ of 
the tribe of Juda and family of David^ and should be 
adored by kings from distant countries (Isai. vii. 14^ xi. 
1, and Ix. 6; Mich. v. 2; Ps. Ixxi. 10). 

13. What account do they give us of His life? 

They give us an account of His public teaching, of His 
miraculous cures^ of His forbearing charity and meek- 
ness, of His entering into Jerusalem upon an ass, etc. 
(Isai. Ixi. and xxxv. 3, etc.; Zach. ix. 9). 

14. What do they relate of His Passion and death? 

They relate almost all, even the least circumstances; 

for example, that they would sell Him for thirty pieces of 

silver, strike Him, pull out His hair, spit in His face, 

give Him gall and vinegar to drink, pierce His hands 

and feet, and cast lots for His garment ; that those who 

should see Him would mock Him, and wag their heads, 

saying : ^ He hoped in the Lord, let Him deliver Him ^ 

(Zach. xi. 12, 13; Isai. 1. 6; Ps. xxi. 7, etc., and Ixviii. 

22). 

The prophets did indeed promise a great King, but not a 
king of this world, as the Jews are still expecting; otherwise 
they would not have described Him as ^a man of sorrows' (Isai. 
liii. 3, 4), nor called him the ^reproach of men, and the out- 
cast of the people' (Ps. xxi. 7) ; but a King of a spiritual and 
supernatural kingdom of God (the Church), which was indeed 
to begin and spread on earth, but is to be consummated only in 
Heaven, and to last for ever. 

15. What do they say of His Resurrection and Ascen- 
sion, and of His sending down the Holy Ghost? 

They say that His sepulchre shall be glorious, and that 
He shall not see corruption, but shall mount above the 
Heaven of heavens, and pour out His Spirit upon all 
flesh (Ps. XV. 10, and Ixvii. 19, 34; Isai. xi. 10; Joel ii. 
28, 29). 



CATECHISM OF THE CATHOLIC RELIGION 109 

1 6. What did the prophets foretell of the destruction 
of Jerusalem and of the rejecting of the Jews? 

1. After the Messias shall have been slain^ a people 
with their leader shall come, and destroy Jerusalem and 
the Temple, and the desolation shall continue even to the 
consummation, and to the end; 2. The Jews, blinded, re- 
jected, dispersed among all nations, shall have no longer 
a sacrifice nor a temple; however, they shall not be ex- 
tirpated by God, but the remnant may be saved at the end 
of the world (Dan. ix. 26, 27; Ps. Ixviii. 24-26 and 108; 
Isai. X. 21, and lix. 20). 

(How this was accomplished, see Short Hist, of Eevealed 
Bel, 31.) 

17. What did they prophesy of the conversion of the 
Gentiles, and of the foundation, spreading, and duration 
of the Church? 

All that we see already accomplished, or being accom- 
plished. They prophesied, 1. That the Messias shall be 
the light of the Gentiles, and that all nations of the 
earth shall be blessed in Him (Gen. xxii. 18; Ps. Ixxi. ; 
Isai. xlii. 6, etc.) ; and 2. That He shall establish a new 
sacrifice and a new priesthood, and found a kingdom of 
God, that shall reach from sea to sea to the end of the 
earth, and shall never be destroyed, but stand for ever 
(Mai. i. 11; Isai. Ixvi. 21; Jer. iii. 15; Zach. ix. 10; 
Dan. ii. 44, and vii. 14, etc.). 

18. Did the prophets prophesy long before the coming 
of Christ? 

Malachias, the last of the prophets, prophesied four 
hundred and fifty years before Christ. 

19. Were their prophecies also known long before 
Christ? 

Yes; they had already been written many centuries 
before Christ, and were preserved and read by the Jews 
as Divine writings; they were also translated into other 
languages, and spread among the pagan nations. 



110 CATECHISM OF THE CATHOLIC EELIGION 

20. Did not also Christ and the Apostles appeal to the 
testimony of the prophets? 

Yes ; Christ and the Apostles proved to the Jews from 
the writings of the prophets that the Messias was come^ 
and that He Himself — Jesus of Nazareth — was the Mes- 
sias. 

^Search the Scriptures/ said Jesus to the Jews, 'and the 
same are they that give testimony of me^ (John v. 39). He 
convinced also the unbelieving Disciples from the prophets 
(Luke xxiv. 25-27, and xliv. 47). St. Peter convinced by the 
prophecies the three thousand and the ^ye thousand who were 
baptized (Acts ii. and iii.). St, Paul protested before King 
Agrippa, saying: 'Being aided by the help of God, I stand 
unto this day, witnessing both to small and great, saying no 
other thing than those which the prophets and Moses did say 
should come to pass' (Acts xxvi. 22). The Evangelists, in their 
narrative, always refer to the prophets. It is also said of 
Apollo: 'With much vigor he convinced the Jews openly, show- 
ing by the Scriptures that Jesus is the Christ' — i.e., the Prom- 
ised Messias (Acts xviii. 28). 

21. Do we see nothing else fulfilled in Christ but the 
prophecies? 

We see also in Him the fulfilment of all the Figures 
by which the deeds ^nd sufferings of the Messias were 
indicated many centuries before. 

22. Which are the most remarkable Figures of the 
Messias? 

1. His Passion and Death were prefigured by Abel. 
Isaac^ Joseph^ David, the Paschal Lamb, the Propitiatory 
Sacrifice, and the Brazen Serpent; 2. His Priesthood 
chiefly by Melchisedech ; 3. His office of Prophet and Me- 
diator by Moses; 4. His Eesurrection by Jonas in the 
whalers belly; and 5. His Church and the Holy Sacra- 
ments by the Ark, the Eed Sea, the Manna, and the 
Temple with its various appurtenances and sacrifices 
(Hebr. ix.). 

Application. How happy you are to know and possess 
the promised Saviour of the world, for whom the holy 
Patriarchs sighed so long and so ardently ! May He al- 



CATECHISM OF THE CATHOLIC KELIGION 111 

ways find in your heart a dwelling agreeable to Him ! 
Endeavor^ therefore, at all times, and especially during 
the holy season of Advent, to prepare it well for Him. 

§ 2. Jesus Christ, true God, 

23. Whence do we know that Jesus Christ is the Son 
of God, and true God? 

We know it, 1. From the prophecies; 2. From the tes- 
timony of His Heavenly Father; 3. From His own testi- 
mony; 4. From the teaching of the Apostles; and 5. 
From the doctrine of the Catholic Church. 

24. What do the prophets say? 

They call the promised Eedeemer : ' God, God with us, 
the Saint of Saints, the Wonderful, the Father of the 
world to come^ (Isai. vii. 14, and ix. 6; Dan. ix. 24). 
Isaias (xxxv. 4) says of Him: ' God Himself will come 
and will save you^'; and Jeremias (xxiii. 6) says: ' This 
is the name that they shall call Him, The Lord, our Just 
One.^ 

25. What is the testimony of His Heavenly Father? 

At the Baptism of Christ in the Jordan, and at His 
Transjfiguration on Mount Thahor, a voice from Heaven 
was heard, saying : ' This is my Beloved Son, in whom I 
am well pleased^ (Matt. iii. 17, and xvii. 5). 

26. What is the testimony of Christ? 

Christ, 1. Testified that He is the Son of God, and 
true God, like His Father; 2. He confirmed His testi- 
mony by the holiness of His life, as well as by miracles 
and prophecies; and 3. He sealed it with His death. 

'I and the Father are one. Believe that the Father is in me, 
and I in the Father' (John x. 30, 38). ^He that seeth me, 
seeth the Father also' (John xiv. 9). *A11 things whatsoever 
the Father hath^ are mine' (John xvi. 15). ^What things he 
[the Father] doth, these the Son also doth in like manner. 
For as the Father raiseth up the dead, and giveth life, so the 
Son also giveth life to whom He will; that all men may honor 
the Son, as they honor the Father' (John v. 19, 21, 23). 
'Amen, amen I say to you, before Abraham was made, I am' 



112 CATECHISM OF THE CATHOLIC EELIGION 

(John viii. 58, etc.). When Peter said to Jesus: 'Thou art 
Christ, the Son of the living GocV (Matt. xvi. 16) ; and Thomas 
said to Him: 'My Lord and my God ^ (John xx. 28), our Saviour 
confirmed the faith and the declaration of both the Apostles. 

27. What are miracles? 

Miracles are such extraordinary works as cannot be 
done by natural powers, and require for their perform- 
ance the Omnipotence of God. 

28. Which are the principal miracles wrought by Christ? 

He changed water into wine ; with five loaves He filled 

several thousands; with one word He calmed the winds 

and the waves^ cured diseases of all sorts^ cast out devils^ 

and raised the dead to life. When He died^ all nature 

mourned; three days after His death, He rose again 

from the grave^ and forty days later He ascended into 

Heaven in the sight of His Disciples. 

The miracles of Jesus were such that all Judea must have 
known whether they had been really wrought or not; and thou- 
sands, nay, millions of people have given up all they possessed, 
even their lives, in testimony of their belief in these miracles. 

29. How do these miracles prove the Divinity of 
Christ? 

They prove^ 1. That when Christ said that He is the 
Son of God^ He spoke the truth^, since God cannot pos- 
sibly confirm a lie by miracles; and 2. That Christ pos- 
sessed Divine power^ since of Himself He wrought mira- 
cles. 

1. 'If you will not believe me [my words], believe my works, 
that you may know and believe that the Fattier is in me, and I 
in the Father' (John x. 38). 2. 'What things soever the Father 
doth, these the Son also doth in like manner .... For as the 
Father raiseth up the dead, and giveth life, so the Son also 
giveth life to whom He wilP (John v. 19, 21). 

30. How did Jesus confirm the doctrine of His Divinity 
by prophecies? 

By this: that He foretold many things which God 
alone could know; for instance^ His betrayal by Judas^ 



CATECHISM OF THE CATHOLIC RELIGION 11^ 

and His denial by Peter ; the manner of His death ; His 
resurrection; His ascension^ etc. 

31. Which prophecies of Christ do we still see being 
accompHshed? 

These^ for instance: 1. That the Gospel shall be 
preached in the whole world (Matt. xxiv. 14) ; 2. That 
the gates of hell shall not prevail against the Church 
(Matt. xvi. 18) ; and 3. That of the Temple of Jerusa- 
lem there shall not be left a stone upon a stone (Mark 
xiii. 2). 

With a view to falsify the prediction of our Lord and of the 
prophets, the Apostate Emperor Julian resolved, in 353, to re- 
build the Temple of Jerusalem. Full of joy, the Jews came in 
great haste from all countries, set to work, and cleared away 
the rubbish of the old Temple, insomuch that not one stone was 
left upon another. But when they were going to commence the 
building, terrible flames flashed out of the ground, which partly 
killed the workmen, and partly put them to flight. This oc- 
curred at each fresh attempt that was mnde, until they gave 
up their undertaking. This miracle is attested by contempo- 
rary pagan as well as Christian writers. 

32. How did Jesus seal the doctrine of His Divinity 
with His death? 

When the High Priest adjured Him in the name of the 
living God^ He solemnly confessed that He was ^the 
Christy the Son of God^ and that they shall see Him sit- 
ting on the right hand of the power of God, and coming 
in the clouds of Heaven ^ ; and, on account of this con- 
fession, He suffered death (Matt. xxvi. 63^ 64; John 
xix. 7). 

As it would be the most grievous sin falsely to pretend to be 
God, so it is the greatest dishonor to Jesus Christ not to give 
credit to His declaration that He is God. 

33. What do the Apostles teach of Jesus Christ? 

The Apostles explicitly teach, 1. That Jesus Christ is 
true God; 2. That He possesses all the fulness of the 
Godhead, and the infinite perfections of God; and 3. 
That all creatures should adore Him. 



114 CATECHISM OF THE CATHOLIC EELIGION 

1. 'We know that the Son of God is come. This is the true 
God and life eternal' (1 John v. 20). 'Christ who is over all 
things, God blessed for ever. Amen' (Eom. ix. 5). 

2. 'In Him [Christ] dwelleth all the fulness of the Godhead 
corporally' — i.e.^ substantially (Col. ii. 9). Of Christ, the Son 
of God, St. John says: 'In the beginning was the Word, and 
the Word was with God, and the Word was God. The same 
was in the beginning with God. All things were made by Him, 
and without Him was made nothing that was made' (John i. 
1-3). 'In Him [Christ] were all things created in Heaven and 
on earth, visible and invisible, whether thrones, or dominations, 
or principalities, or powers : all things were created by Him and 
in Him; and He is before all, and by Him all things consist' 
(Col. i. 16, 17). 'By His Son God made the world, who, being 
the brightness of His glory and the figure of His substance, 
upholds all things by the word of His power' (Hebr. i. 2, 3). 

3. 'In the name of Jesus every knee should bow, of those 
that are in Heaven, on earth, and under the earth; and every 
tongue should confess that the Lord Jesus Christ is in the glory 
of God the Father' (Phil. ii. 10, 11). 'Let all the angels of 
God adore Him' (Hebr. i. 6). 

The Apostles also confirmed their doctrine of the Divinity of 
Jesus by innumerable miracles which they wrought in the name 
of Jesus, and by the most stupendous of all miracles, the con- 
version of the world {Short Hist, of Sevealed Eel, 28, 29, etc.). 

34. What does the Catholic Church teach of Jesus 
Christ? 

The Catholic Church has ever believed and taught that 
Jesus Christ is true God^ and of one substance with God 
the Father; and in defence of this fundamental Chris- 
tian doctrinC;, she composed^ at the Council of Xice^ a 
special Creed, and excommunicated those who taught the 
contrary. (See Short Hist, of Revealed Eel., 36.) 

The holy Martyrs also professed this belief, and suffered 
with joy indescribable torments, nay, death itself, for it; and 
it often pleased God to confirm their possession by undeniable 
miracles. One of these is particularly remarkable. It took 
place in Africa in 484, and is attested by many unobjectionable 
eye-witnesses. For when Hunneric, King of the Arian Yandals, 
who most cruelly persecuted those who professed the Divinity 
of Christ, had had the tongues of the orthodox Christians of 
the city of Tipisa torn out, they spoke without tongues as flu- 
ently and distinctly as before, and proclaimed everywhere that 
Jesus Christ is true God, and of one substance with the Father. 



CATECHISM OF THE CATHOLIC EELIGION 115 

About sixty of them fled to Constantinople, where all the town 
saw them, and heard them speak daily, and that for many 
years. 

Application. Wickedness dims the "iinderstanding. 
Be always pious and virtuous^ and you will never have 
any doubts respecting the truth of your faith. ^ If any 
man will do the will of Him that sent me^ he shall know 
of the doctrine^ whether it be of God ^ (John vii. 16 , 
17). 

The Third Article. 

'Who was conceived of the Holy Ghost, born of the 

Virgin Mary. ' 

(See Short Hist, of Bevealed Eel, 21, 22, 23.*) 

1. What does the Third Article of the Creed principally 
teach us? 

It teaches us that the Son of God^ the Second Person 
of the Blessed Trinity^ became man through the opera- 
tion of the Holy Ghost, was born of the Virgin Mary, 
and is called our Lord Jesus Christ. 

^ The Word [the Only-begotten of the Father] was made flesh, 
and dwelt among us^ (John i. 14). 

2. What do we call this Mystery? 

The Incarnation of the Son of God. 

3. What is, then, our belief concerning Jesus Christ, 
when we believe the Mystery of the Incarnation? 

We believe that Jesus Christ is both true God and true 

man^ or that He is a God-Man : He is God from eternity^ 

and became man in time. 

When Christ says, ^I and the Father are one/ He speaks of 
Himself as God ; and when He says, ' The Father is greater 
than I, ' He speaks of Himself as Man. 

4. What do we mean by saying Jesus Christ is also 
true man? 

We mean that He had a human body and a human 

* The history of the Birth, Life, and Passion of Christ is to be learned from 
he Short History of Revealed Religion. 



116 CATECHISM OF THE CATHOLIC EELIGION 

soul ; that He could feel and suffer as we can ; and that 
He was like to us in all things except in sin. 

5. How many natures, then, are there in Jesus Christ? 

There are two natures in Jesus Christy the Divine 
and the human. 

6. Are there also in Jesus Christ two wills distinct 
from one another? 

Yes^ in Jesus Christ there is a Divine will and a hu- 
man will^ which, however, is always in perfect subjec- 
tion to the Divine will. 

'Father, not my will, but Thine be clone ^ (Luke xxii. 42). 

7. Are there also two persons in Jesus Christ? 

No, Jesus Christ is only one Divine Person; for the 
two natures are inseparably united in the one Person of 
the Son of God. 

8. Why is the Incarnation of the Son of God attributed 
to the operation of the Holy Ghost? 

Because it is especially an effect of the Divine love and 
mercy towards man. 

^God so loved the world as to give His Only-begotten Son' 
(John iii. 16). 

9. From whom did the Son of God take His human 
nature? 

From Mar}^, the purest of Virgins; therefore she is 
also called ^Mother of God.^ (Feast of the Annuncia- 
tion of B. V. Mary.) 

10. Why is Mary called * the purest of Virgins '? 

Because she always remained a Virgin incomparably 

pure and entirely undefiled, not only before but also at 

and after the birth of the Divine Child. 

' Behold, a Virgin shall conceive and bear a Son, and His 
name shall be called Emmanuel, that is, God with us' (Isai. 
vii. 14). In the Holy Scriptures near relations are often called 
brethren; as Lot and Abraham. In like manner the cousins of 
Jesus are called His brethren (Matt. xii. 46). 

11. Why is Mary called * Mother of God,' since Christ 
took only His * human' nature from her? 



CATECHISM OF THE CATHOLIC EELIGION 117 

She is justly so called because Christy who was born 

of her according to the flesh, is true God. 

' The Holy One which shaU be born of thee, shall be called 
the Son of God ^ (Luke i. 35). The doctrine of Nestorius, that 
Mary is not to be called the Mother of God, was condemned as 
heretical by the General Council of Ephesus in 431. 

12. Do we believe that, therefore, Mary is equal to 
God? 

1^0 ; Mary is a creature and therefore infinitely below 
God. 

13. Had Jesus Christ also an earthly father? 

As Man^ Jesus Christ had no father; for Joseph^ the 

virgin-spouse of Mar}^, w^as only His foster father. 

^ Jesus being [as it was supposed] the Son of Joseph' (Luke 
iii. 23). 

14. Why did the Son of God become man? 

1. That He might be able to suffer and die for us; for 
as God He could neither suffer nor die; and 2. That by 
the example of His life^ as well as by His word^ He 
might teach us virtue and holiness. 

15. What virtues does Jesus teach us by His example? 

All virtues in the highest degree^ especially zeal for 
the honor of God/ and for the salvation of men;- meek- 
ness/ humility/ patience/ kindness and mercy towards 
every one/ even our greatest enemies f and obedience to 
His Heavenly Father unto death. ^ 

^ Chastisement of the prof aners of the Temple. ^ Jesus the 
good shepherd. ^ Reprimand of the Apostles who were going 
to call fire from Heaven. * Washing of the feet of the Apostles. 
^ His Passion. ^ Jesus, the merciful Samaritan ; Jesus at the 
well of Jacob ; in the house of Zacheus, etc. ^ ^ Friend, whereto 
art thou come?' ^Father, forgive them.' ^^ Father, not my 
will, but Thine be done. ' 

16. What example does Jesus give in particular to 
young people? 

He teaches them^ by His example^ readily to obey, to 
take delight in prayer and instruction^ to love to stay 



118 CATECHISM OF THE CATHOLIC RELIGION 

in the house of God^, and to advance in wisdom and grace 
as they do in age. 

The Child Jesus in the Temple and at Nazareth. 

17. Why did Jesus Christ make choice of a poor and 
humble Ufe? 

1. That He might suffer for us from the very begin- 
ning of His life; and 2. To teach us that we ought not 
to love and seek the vain goods of this world. 

Application. Give thanks to God with your whole 
heart for having taken the form of a servant, and become 
a poor child for the love of you; especially when you 
hear the Angelus-bell ring in the morning, at noon, and 
at night. Eesolve also to perform all your actions in the 
manner you know Jesus did His. If you do this, you 
will be sure to please God, whether you be rich or poor. 
(Feast of the IsTativity of our Lord, or Christmas day.) 

The Fourth Article. 

* Suffered under Pontius Pilate, was crucified, dead, and 

buried. ' 

(See Short Hist, of Revealed Bel, 25, 26.) 

1. What does the Fourth Article of the Creed teach 
us? 

It teaches us that Jesus Christ suffered for us, died on 
the cross, and was laid in the grave. 

2. Did Christ really die? 

Yes ; His soul was truly separated from His body. 

3. Why did Christ will to be buried? 

In order that His death might be the more undeniable, 
and His resurrection the more glorious and credible. 

4. Did Christ suffer as God or as man? 

Christ suffered as man — that is, according to His hu- 
man nature. 

5. Was Christ compelled to suffer death? 



CATECHISM OF THE CATHOLIC RELIGION 119 

No ; Christ suffered death of His own free will ; ' He 

was offered^ because it was His own will ^ (Isaias liii. 7). 

^I live in the faith of the Son of God, who loved me, and 
delivered Himself for me^ (Gal. ii. 20; comp. John x. 11, 18, 
and xviii. 4-9). 

6. Why was it the wUl of Christ to suffer and die? 

In order to satisfy the Divine Justice for our sins^ and 

thereby to redeem and save us (p. 100^ q. 91-93). 

By His voluntary obedience unto the death of the cross 
Christ has given full, nay, superabundant satisfaction to the 
Divine Majesty for the manifold offences given to Him by our 
disobedience, and thus He has redeemed us from the eternal 
punishment which we had deserved. Therefore St. Paul says 
(Eom. V. 19): ^As by the disobedience of one man -[Adam], 
many were made sinners; so also by the obedience of One 
[Jesus Christ], many shall be made just.' And St. Peter (1 
Pet. ii. 22, 24) : ^Who did no sin, who His ownself bore our 
sins in His body upon the tree, that we, being dead to sins, 
should live to justice; by whose stripes you were healed.' And 
Isaias (liii. 4, 5) : ^Surely He hath borne our infirmities, and 
carried our sorrows. But He was wounded for our iniquities, 
He was bruised for our sins. ' 

7. For what sins has Christ given satisfaction? 

^ For the sins of the whole world ^ (1 John ii. 2) — 
namely^ for original sin and all the other sins of man- 
kind. 

8. Why could no one but Christ make full reparation 
for our sins? 

Because the offence given to the infinite Majesty of 

God demanded a satisfaction of infinite valne^ which 

Christ alone was able to give. 

^No brother can redeem, nor shall man redeem: he shall not 
give to God his ransom. Nor the price of the redemption of 
his soul: and shall labor for ever, and shall still live unto the 
end' (Ps. xlviii. 8, 9). 

9. Why is the satisfaction of Christ of infinite value? 

It is of infinite value because a Divine Person made it ; 
for the greater the dignity of the person who satisfies, 
the greater also is the value and merit of the satisfaction. 



120 CATECHISM OF THE CATHOLIC EELIGION 

10. Was it necessary for a perfect satisfaction that 
Christ should suffer such indescribable torments? 

No; for even the least suffering of a God-Man would 
in itself have been satisfactory^ because each of His works 
is of infinite value. 

11. Why, then, would He suffer so much? 

In order that we might better realize the greatness of 
His love^ and of the punishment which sin deserves ; and 
also that we might bear our cross the more patiently. 

12. From what has Christ redeemed us by his suffer- 
ings and death? 

He has redeemed us^ 1. From sin; and 2. From eter- 
nal damnation^ which we have deserved by sin. 

1. ^He hath loved us, and washed us from our sins in His 
own blood' (Apoc. i. 5). 2. 'God hath not appointed us unto 
wrath [damnation], but unto the purchasing of salvation by 
our Lord Jesus Christ, who died for us' (1 Thess. v. 9, 10). 

13. What more has Christ gained for us through His 
sufferings and death? 

He has^ 1. Eeconciled ns with God; 2. Eeopened 

Heaven to ns ; and 3. Merited abundant graces for ns^, in 

order to enable ns to lead a holy life and to obtain eternal 

happiness. 

1. ^ When we were enemies, we were reconciled to God by the 
death of His Son' (Rom. v. 10). 2. ^Having therefore, breth- 
ren, a confidence in the entering into the Holies [Heaven] by 
the blood of Christ ; a new and living way which He hath dedi- 
<;ated for us through the veil, that is to say. His flesh' (Hebr. 
X. 19, 20). 3. 'God hath blessed us with all spiritual blessings 
in heavenly places [things] in Christ, . . . according to the 
riches of His grace, which hath superabounded in us' (Eph. i. 
3/7, 8; comp. Rom. v. 15-21). 

14. Has Christ merited grace and eternal salvation for 
those only who are really saved? 

No ; He has merited it for all men without exception, 
as He died also for all without exception (2 Cor. v. 14, 
15). 

'Christ Jesus, who gave Himself a redemption for alP (1 
Tim. ii. 6). 



CATECHISM OF THE CATHOLIC EELIGION 121 

15. If Christ has merited eternal salvation for all men, 
why, then, are not all saved? 

Because not all do^ on their part^ what is necessary for 
obtaining salvation; that is, because they do not all be- 
lieve, keep the Commandments, and use the means of 
grace. 

'He [Christ] became to all that olDey Him the cause of eter- 
nal salvation' (Hebr. v. 9).— Example of St. Paul (Col. i. 24). 
*He who made you without your concurrence, will not save you 
without it' (St. Augustine). 

Application. Oh ! that you v^ould never forget how 
much Jesus has loved you, and what He has suffered for 
you. For out of mercy, and ' for His exceeding charity 
wherewith He loved us, even when we were dead in sins * 
(Eph. ii. 4, 5), He has redeemed us through His most 
bitter Passion and death, and has placed us in the king- 
dom of His grace. Let this charity of Christ urge you 
to live unto Him who died for you, and rose again (2 
Cor. V. 14, 15). (Devotion to the Sufferings of Christ; 
the Way of the Cross, or Stations; Visiting the Holy 
Sepulchre in Holy- week; Abstinence on Fridays, etc.) 

The Fifth Article. 

'He descended into hell, the third day He rose again from 

the dead.' 

(See Short Hist, of Bevealed Bel, 27.) 

I. What means, * He descended into hell '? 

That the soul of Jesus Christ, after His death, de- 
scended into ^Limbo^ — i.e., to the place where the souls- 
of the just who died before Christ were detained, and 
were waiting for the time of their redemption. 

* He was put to death indeed in the flesh, but enlivened in the 
spirit; in which also coming He preached to those spirits that 
were in prison' — that is, announced to them their redemption 
(1 Pet. iii. 18, 19). 

^ 2* Why were the souls of the just detained in Limbo? 



122 CATECHISM OF THE CATHOLIC RELIGION 

Because Heaven was closed through sin^ and was first 
to be opened by Christ (Hebr. ix. 6-8). 

3. Why did Christ descend into Limbo? 

1. To comfort and set free the souls of the just; and 
2. To show forth His power and majesty even there in 
the lower regions (Phil. ii. 10). 

4. What means, * the third day He rose again from 
the dead'? 

That on the third day after His death Christ reunited, 
by His own power, His soul to His body, as He had fore- 
told, and rose again from the grave. (Easter day.) 

^Destroy this temple, and in three days I wiJl raise it up. 
But He spoke of the temple of His body' (John ii. 19, 21; 
comp. John x. 18). 

5. How did Christ rise again? 

He came forth glorious and immortal from the grave, 
secured as it was by a heavy stone, and guarded by sol- 
diers. 

6. Did Christ retain in His glorified body any mark of 
His sufferings? 

He still retained, in His hands, feet, and side, the 
marks of His wounds; therefore He said to Thomas: 
* Put in thy -finger hither [into the place of the nails], 
and see my hands; and bring hither thy hand, and put 
it into my side ' (John xx. 27). 

7. Why has He still retained these marks? 

1. In testimony of His victory over hell ; 2. As a proof 
that He rose again in the very same body in which He 
had suffered; and 3. To show them on the day of judg- 
ment, for the consolation of the just and for the con- 
fusion of the wicked. 

8. Whence do we know that Christ rose from the 
dead? 

From the" testimony of His Apostles and His Disciples, 
w^ho often saw Him after His resurrection, touched Him, 
ate, spoke, and conversed with Him ; and who everywhere 



CATECHISM OF THE CATHOLIC EELIGION 123 

-loudly proclaimed His resurrection, even before the chief 
council who had condemned Him to death, although by 
this conduct they drew upon themselves nothing but 
mortal hatred and persecution. 

It is true that the soldiers who guarded the grave, being 
bribed with a large sum of money, spread the report that, 
while they were asleep, the Disciples of Jesus came and stole 
His body. But 1. If they were asleep, how could they see, 
then, that His Disciples stole the body? 2. Whence did the 
timid Disciples, who expected now nothing more from their de- 
ceased Master, get on a sudden such undaunted courage? 3. 
How did it happen that not even one of the sleeping guards 
awoke at the rolling away of the hesivj stone? 4. Why were 
the guards not punished for the neglect of their duty? (Comp. 
Acts xii. 19.) 

If the evidence of the Apostles and the Disciples had not 
been so certain and quite unexceptionable, they would never 
have convinced the world, in opposition to the most powerful 
and crafty enemies of Jesus, that He who, like a malefactor,, 
had been publicly executed and buried, had on the third day^ 
risen again glorious from the dead. They have nevertheless so 
firmly convinced the world of this truth that countless Christian 
converts endured the most painful martyrdom in testimony of 
their firm belief in it. 

g. What effect ought the doctrine of the resurrection 
of Christ to produce in us? 

It ought 1. To strengthen our belief in His Divinity,, 
and our hope of our own future resurrection; and 2. To 
incite us to rise from the death of sin to a new and holy 
life. 

1. ^God raised Him up from the dead, and hath given Him 
glory, that your faith and hope might be in God' (1 Pet. i. 21). 

2. 'We are buried together with him by baptism into death; 
that as Christ is risen from the dead by the glory of the Father,, 
so we also may walk in newness of life' (Eom. vi. 4). 

Application, He who is still deeply buried in the^ 
grave of sin — Le.^ in evil habits or sinful desires — is not 
risen yet to a new life. All our thoughts^ all our exer- 
tions, should tend towards Heaven. ^ If you be risen 
with Christ, seek the things that are above, where Christ 
is sitting at the right hand of God. Mind the things that 



124 CATECHISM OF THE CATHOLIC KELIGION 

■are above;, not the things that are upon the earth ^ (Col. 
iii. 1, 2). 

The Sixth Article. 

'He ascended into Heaven, sitteth at the right hand of God 
the Father Almighty. ' 

(See Short Hist, of Bevealed Eeligioriy 27.) 

1. What is meant by * He ascended into Heaven '? 

That Jesus Christy by His own power, with soul and 
l)ody, went up into Heaven. (Feast of the Ascension of 
our Lord.) 

2. Did Christ ascend alone into Heaven? 

iso; He took also with Him into Heaven the souls of 
the just whom He had liberated from Limbo. 

'Ascending on high, He led captivity captive' (Eph. iv. 8). 

3. For what purpose did Christ ascend into Heaven? 

1. To take possession of His glory as conqueror of 
death and hell (Phil. ii. 8-11). 2. To be our Mediator 
and Advocate with His Father (Hebr. ix. 24). 3. To 
send the Holy Ghost to His Disciples (John xvi. 7) ; and 
4. To open Heaven^ and to prepare a place for us also 
(John xiv. 2). 

4. What means, * Sitteth at the right hand of God ' ? 

It means that Christy as man also^ is exalted above all 

created things^ and participates in the power and glory 

of the Divine Majesty. 

^ He hath raised Him up from the dead, and set Him on His 
right hand in the heavenly places, above all principality, and 
power, and virtue, and dominion, and every name that is named, 
not only in this world, but also in that which is to come. And 
He hath subjected all things under His feet, and hath made 
Him Head over all the Church' (Eph. i. 20-22). 

5. Is Christ, then, not present in all places? 

As God He is everywhere ; but as God-Man He is only 
in Heaven, and in the Holy Eucharist. 



CATECHISM OF THE CATHOLIC RELIGION 125 

Application. Consider frequently^ especially in your 
troubles and temptations^, that we *' are pilgrims and 
strangers on the earth/ and that our true country is 
Heaven^ whither Christ has gone to prepare a place for 
you also. ^ Be therefore not ivearied, fainting in your 
minds/ but "" look on Jesus, ivho endured the cross, and 
now sitteth on the right hand of the throne of God' 
(Hebr. xi. 13, and xii. 2, 3). 

The Seventh Article. 

'From thence He shall come to judge the living and the dead.' 

1. What does the Seventh Article of the Creed teach 
us? 

That Jesus Christ at the end of the world shall come 
again with great power and glory to judge all men^ 
both the good and the wicked (Acts i. 11). 

2. What do you call this judgment? 

The general judgment^ the last judgment^ or the judg- 
ment of the world. 

3. When will the day of the judgment of the world 
come? 

' Of that day and hour no one knoweth^ no^ not the 

Angels of Heaven ^ (Matt. xxiv. 36). 

Nevertheless, Christ and His Apostles have foretold us many 
things which shall come to pass on the earth before the end of 
the world (Matt, xxiv., Mark xiii., and 2 Thess. ii.), that the 
faithful may be on their guard, and not be seduced to fall 
away. ^For there will rise up false Christs and false prophets, 
and they shall show signs and wonders, to seduce (if it were 
possible) even the elect' (Mark xiii. 22). 

4. How shall we be judged? 

We shall be judged according to all our thoughts, 

words^ works, and omissions. 

'I say unto you, that every idle word that men shall speak, 
they shall render an account for it in the day of judgment' 
(Matt. xii. 36). 

5. How will the last judgment be held? 



126 CATECHISM OF THE CATHOLIC RELIGION 

1. Christ will come in the clouds of Heaven, and 
gather all nations together before His throne, placing the 
good on His right hand, and the wicked on His left 
(Matt. xxiv. and xxv.). 2. He will then make manifest 
the good and the evil that every man has done, even his 
most secret thoughts, and also the graces which He has 
given to each one; and finally He will pronounce judg- 
ment upon all (2 Cor. v. 10). 

*And I saw the dead, great and small, standing in the pres- 
ence of the throne, and the books were opened; and the dead 
were judged by those things which were written in the books, 
according to their works' (Apoc. xx. 12). *For there is noth- 
ing covered, that shall not be revealed; nor hidden, that shall 
not be known' (Luke xii. 2, and Mark iv. 22). 'The Lord will 
bring to light the hidden things of darkness, and will make 
manifest the counsels of the hearts' (1 Cor. iv. 5). 

6. What will be the sentence, and the end of the last 
judgment? 

Christ will say to the good : ^ Come^ ye blessed of my 
Father^ possess you the kingdom prepared for you from 
the foundation of the world.' But to the wicked He will 
say : ' Depart from me, ye cursed^ into everlasting fire, 
which was prepared for the devil and his angels. And 
these shall go into everlasting punishment : but the just 
into life everlasting' (Matt. xxv.). 

7. Is there not, besides the general, another judg- 
ment? 

Yes, there is also the particular judgment, in which 
every man shall be judged immediately after his death. 

Therefore the Holy Scripture says: ^It is easy before God in 
the day of death to reward every one according to his ways' 
(Ecclus. xi. 28). 

8. Why will there be a general judgment besides the 
particular? 

For three principal reasons: 1. That God's wisdom 
and justice may be acknowledged by all men; 2. That 
Jesus Christ may be glorified before the whole world; 



CATECHISM OF THE CATHOLIC EELIGION 127 

and 3. That the good may receive the honor due to them, 

and the wicked the dishonor they have deserved. 

I. ^And the heavens shall declare His justice; for God is 
judge ^ (Ps. xlix. 6). 2. 'They shall see the Son of Man com- 
ing in the clouds of Heaven, with much power and majesty' 
(Matt. xxiv. 30). 3. 'Then shall those that have aflaicted them 
be amazed at the suddenness of their unexpected salvation, say- 
ing within themselves, repenting, and groaning for anguish of 
spirit: These are they whom we had some time in derision, and 
for a parable of reproach. We fools esteemed their life mad- 
ness, and their end without honor. Behold how they are num- 
bered among the children of God, and their lot is among the 
Saints,' etc. (Wisd. v. 1-5). 

9. Whither does the soul go after the particular judg- 
ment? 

Either to Heaven^ or to Hell^ or to Purgatory. 

10. How do we know that there is a Purgatory? 

1. From the Holy Scripture/ and from the Tradition 
of the Cliurch.^ 

^ In the Holy Scripture — namely, the Old Testament — it is 
said (2 Mac. xii. 46) : ^ It is a holy and wholesome thought to 
pray for the dead, that they may be loosed from sins. ^ In the 
New Testament, Christ speaks (Matt. xii. 32) of sins which 
shall be forgiven in the world to come; and (Matt. v. 26) of a 
prison in the other world, from which there shall be no release 
till the last farthing has been paid. And St. Paul speaks (1 
Cor. iii. 12-15) of such as on the day of judgment ^ shall be 
saved, yet so as by fire. ^ 

* That Tradition teaches it, follows from the constant prac- 
tice of the Church to pray for the dead, as well as from the 
unanimous testimony of the Holy Fathers and of the Councils. 

2. Also in some measure from Eeason; for as no one 
goes to Heaven except those who are perfectly undefiled 
(Apoc. xxi. 27)^ and no one to Hell but those who die 
in mortal sin, we cannot but admit a place between 
Heaven and Hell where those souls that are not quite 
clean, but nevertheless died in the state of grace, suffer 
until they are worthy of entering Heaven. 

11. Who go to Purgatory? 

1. Such souls as have departed this life, not in mortal, 



128 CATECHISM OF THE CATHOLIC KELIGION 

but in venial sin; and 2. Such also as have died without 
any sin, but have still to suffer the punishment deserved 
for their past sins. 

12. Will there still be a Purgatory after the general 
judgment? 

No. After the general judgment there will be only- 
Heaven and Hell. 

Application. Never imagine that you are in the dark, 
or that nobody sees the evil you are doing; for nothing 
escapes the eye of God, ' And all things that are done, 
God will bring into judgment for every error, whether it 
be good or evil ^ (Eccles. xii. 14). 

The Eighth Article. 

'I believe in the Holy Ghost.' 
(See Short Hist, of Bevealed Religion, 28.) 

1. By whom is the fruit or grace of the Divine Redemp- 
tion communicated to us? 

By the Holy Ghost. 

2. Where is this grace communicated to us? 

It is communicated to us in the Catholic Churchy to 
which Christ has^ for that very purpose^ promised and 
sent the Holy Ghost. 

3. Who is the Holy Ghost? 

The Holy Ghost is the Third Person of the Blessed 

Trinity ;, true God with the Father and the Son. 

Thus the Holy Scripture teaches. 1. It calls the Holy Ghost 
God, one with the Father and the Son: ^Why hath Satan 
tempted thy heart, that thou shouldst lie to the Holy Ghost? 
Thou hast not lied to men, but to God' (Acts v. 3, 4). ^The 
Father, the Word, and the Holy Ghost, and these three are 
one' (1 John v. 7). It attributes Divine Perfections to Him — 
Omnipotence, Omnipresence, Omniscience, Eternity, etc. (1 Cor. 
xii. 8-11; Ps. cxxxviii. 7-10; and 1 Cor. ii. 10, 11, etc.). It 
attributes Divine Works to Him — the Creation, Eegeneration, 
Sanctification, the Communication of all spiritual gifts, etc. 
(Ps. ciii. 30; John iii. 5; 1 Cor. vi. 11; Rom. v. 5; Acts ii. 4, 
17, etc.). 



CATECHISM OF THE CATHOLIC RELIGION 129 

2. It represents the Holy Ghost as a Person distinct from the 
Father and from the Son: ^I will ask the Father, and He shall 
give you another Paraclete, that He may abide with you for 
ever, the Spirit of Truth ^ (John xiv. 16, 17). 'The Holy Ghost 
descended in a bodily shape, as a dove, upon Him; and a voice 
came from Heaven: Thou art my beloved Son^ (Luke iii. 22, 
and elsewhere). 

Thus also the Catholic Church teaches, and has always taught. 
As early as in the General Council of Constantinople (a.d. 381) 
she unanimously condemned the heresy of Macedonius, who de- 
nied the Divinity of the Holy Ghost, and she expressly de- 
clared Hhat the Holy Ghost, the Lord and Giver of life, is 
adored and glorified together with the Father and the Son. ' 

4. From whom does the Holy Ghost proceed? 

The Holy Ghost proceeds from the Father and the 

Son, as from one source. 

' I will send you the Spirit of Truth, who proceedeth from the 
Father'; 'He shall receive of mine' (John xv. 26, and xvi. 15). 

5. Why is the * Third ' Person of the Blessed Trinity in 
particular named the * Holy Spirit,' since the name of 

* Spirit ' and * Holy ' equally belongs to the * First ' and 
to the * Second' Person? 

The Third Person is in particular called the ' Holy 
Spirit' because to Him is especially ascribed the work 
of our sanctification, and He imparts to us the spiritual 
life of grace. 

Hence the Third Person is also called the ^ Sanctifier' and 

* Giver of Life/ 

6. Why is the work of our sanctification especially 
ascribed to the Holy Ghost? 

Because He, as the Spirit of Love, is the Giver of 
all inward holiness, and the Dispenser of all super- 
natural gifts and graces, whereby we are sanctified. 

It is true, the v^ork of our sanctification is common to all the 
three Divine Persons; nevertheless, as a work of love it has a 
special relation to the Holy Ghost — the Spirit of Love. 

7. But is it not Jesus Christ, our Redeemer, who 
sanctifies us? 

Jesus Christ sanctifies us^, inasmuch as He has merited 
and prepared for us the grace which makes us pleasing 



130 CATECHISM OF THE CATHOLIC EELIGION 

to God ; but the Holy Ghost is said especially to sanctify 
us, inasmuch as He, through the merits of Christ, actu- 
ally cleanses us from sin, and makes us just and pleasing 
to God. 

^You are washed, you are sanctified, you are justified in the 
name of our Lord Jesus Christ, and by the Spirit of our God' 
(1 Cor. vi. 11). 

8. How does the Holy Ghost sanctify us? 

He sanctifies us by means of the supernaiural grace 
which He ordinarily infuses into our souls through the 
Sacraments. 

9. What are in particular the gifts of the Holy Ghost? 

These seven: 1. Wisdom; 2. Understanding; 3. 
Counsel; 4. Fortitude; 5. Knowledge; 6. Godliness or 
Piety; and 7. The Fear of the Lord (Isai. xi. 2, 3). 

10. When did Christ send down the Holy Ghost upon 
His Church? 

Christ sent down the Holy Ghost in a visible manner 
upon her on Whit- Sunday^ when he descended upon the 
Apostles in the form of fiery tongues. 

11. For what purpose was the Holy Ghost sent upon 
the Church? 

That he might perpetually teach her, sanctify her^ and 

direct her in an invisible manner ; and, in general, that 

He might impart to her those abundant graces which 

Christ has merited for her. 

By virtue of the Holy Ghost, the Church teaches (John xiv. 
26), cleanses from sin, and sanctifies (John xx. 22, etc.), 
guides, and rules (Acts xx. 28, and xv. 28). 

12. Is the Holy Ghost still sent at the present time? 

He is still sent at the present time in an invisible man- 
ner, as often as He enters with His sanctifying grace 
into our souls in order to dwell there. 

^ Know you not, that you are the temple of God, and that the 
Spirit of God dwelleth in you?^ (1 Cor. iii. 16). 

13. How long does the Holy Ghost remain in the soul? 

As long as the soul is free from all grievous sin. 



\ 



CATECHISM OF THE CATHOLIC EELIGION 131 

14. Does sin, then, drive the Holy Ghost from the 
soul? 

Yes^ mortal sin drives away the Hoiy Ghost^ and pro- 
fanes the temple of God. 

^But if any man violate the temple of God, him shall God 
destroy; for the temple of God is holy, which yoii are' (1 Cor. 
iii. 17). 

15. But is not the Holy Ghost everywhere? 

As God He is everywhere ; but as the Author and Dis- 
penser of grace, He is especially with the Catholic 
Church, and in the souls of the just. 

Application. Strive most earnestly, by avoiding sin, 
to preserve the Holy Ghost in your heart, and to corre- 
spond faithfully with His inspirations. ' Wisdom will 
not enter into a malicious soul, nor dwell in a body sub- 
ject to sins ; for the Holv Spirit will flee from the deceit- 
fur (Wisd. i. 4, 5). "^ 

The N'inth Article. 

' The Holy Catholic Church ; the Communion of Saints. ' 

§ 1. On the Church and the Form of her Government. 

1. What did the Apostles do after they had received 
the Holy Ghost on Whit-Sunday? 

They went forth into the whole world preaching and 
baptizing, and gathered all those who believed and were 
baptized into congregations (Short Hist, of Revealed 
Bel, 28, 29). 

2. What arose from these congregations of believers? 

There arose in many places communities of Chris- 
tians,^ whose rulers were the Apostles- (Short Hist, of 
Revealed Rel., 30). 

* See Acts of the Ap. ii. 41, 44, and iv. 32. ^ The whole Book 
of the Acts of the Apostles, and all their Epistles, bear witness 
that they did not only preach and baptize, but also rule their 
communities in every way. They made regulations and laws, 
threatened, judged, and punished; they excluded the unworthy 



-132 CATECHISM OF THE CATHOLIC RELIGION 

from the community of the faithful (1 Cor. v. 5, and 1 Tim. i. 
20), and received them again when they repented (2 Cor. ii. 10, 
and elsewhere). 

3. What further did the Apostles do when the com- 
munities of Christians increased? 

The}^ chose elders from amongst them, ordained them 

Bishops, and appointed them everj^where as rulers of the 

new Christian communities, with the commission that 

they should likewise ordain and appoint others (Short 

History of Revealed Eel., 31). 

^And when they had ordained to them Priests [or Elders — 
i.e., Bishops and Priests] in every church, and had prayed with 
fasting, they commended them to the Lord, in whom they be- 
lieved' (Acts xiv. 22). 'For this cause I left thee in Crete, 
that thou shouldest ordain Priests [Elders] in every city, as I 
also appointed thee' (Titus i. 5). 

4. Were all these several communities united with 
one another? 

Yes^ the^ were all closely united with one another : 
they professed the same faith, partook of the same Sacra- 
ments, and formed all together one great Christian com- 
munity under one common Head, St. Peter (Short Hist. 
of Revealed Eel, 31). 

5. What did they call this great community of Chris- 
tians under one common Head? 

The Catholic — i.e., the universal — Church, or in one 
word, the Church. 

6. What, then, is the Church even at the present time? 

The Church is the same congregation of all the faith- 
ful, who, being baptized, profess the same doctrine, par- 
take of the same Sacraments, and are governed by their 
lawful pastors under one visible Head, the Pope. 

7. Was the Church thus organized by the Apostles? 

No; she was thus organized by Jesus Christ, her 
Founder; the Apostles were only the instruments by 
which He accomplished His will. 

8. How did Jesus Christ thus organize His Church? 



CATECHISM OF THE CATHOLIC RELIGION 133 

By conferring His own power upon the Apostles, and 
•sending them forth everywhere^ 1. To preach; 2. To 
baptize; and 3. To govern those who were baptized, 
"under the supremacy of St. Peter. 

Before Christ ascended into Heaven, He said to His Apostles : 
^All power is given to me in Heaven and in earth. Going 
therefore, teach ye all nations; baptizing them in the name of 
the Father, and of the Son, and of the Holy Ghost. Teaching 
them to observe all things whatsoever I have commanded you: 
and behold, I am Tvdth you all days, even to the consummation 
of the world ^ (Matt. xx\dii. 18-20). And even previously to 
that He said to them : ^ As the Father hath sent me, I also send 
you. Whose sins you shall forgive, they are forgiven them; 
and whose sins you shall retain, they are retained' (John xx. 
21, 23). ^Amen I say to you, whatsoever you shall bind upon 
earth, shall be bound also in Heaven; and whatsoever you shall 
loose upon earth, stiall be loosed also in Heaven' (Matt, xviii. 
18). ^He that heareth you, heareth me; and he that despiseth 
jou, despiseth me' (Luke x. 16, and elsewhere). 

9. What do you call the threefold office which, together 
with His power, Christ conferred upon the Apostles? 

The Teaching, the Priestly, and the Pastoral Office. 

10. In what does this threefold office consist? 

The Teaching Office consists in the full power to 
preach the Divine Doctrine, to condemn heresies, and to 
decide religious controversies. 

The Priestly Office, in the full power to offer the Sac- 
rifice of the Mass, to administer the Sacraments, to con- 
secrate, and to bless. 

The Pastoral Office, in the full power to rule the 
Church, consequently also to make laws and inflict pun- 
ishments. 

11. Why were the Apostles to exercise their office only 
under the supreme authority of St. Peter? 

Because Christ, in order to maintain unity and union, 
appointed St. Peter to be His representative upon earth, 
and the visible Head of the whole Church. 

12. But is not Christ Himself the Head of the Church? 



134 CATECHISM OF THE CATHOLIC RELIGION 

Christ is undoubtedly the Head of the Churchy but the 
invisible Head. 

13. Why did Christ ordain that the Church should have 
also a * visible' Head together with the invisible One? 

Because the Church is a visible community or body^ 

and a visible body must also have a visible Head. 

Thus no kingdom can exist without a visible government, al- 
though all kingdoms in the world are governed by God in an 
invisible manner. 

14. From what do we learn that Christ has appointed 
St. Peter to be the Supreme Head of His Church? 

We learn it from this, 1. That Christ built His Church 

upon Peter, as upon the true foundation-stone; 2. That 

He gave him in particular the keys of the Kingdom of 

Heaven; and 3. That He commissioned him alone to 

feed His whole flock. 

1. ^Thou art Peter [a rock], and upon this rock I will build 
my Church, and the gates of hell shall not prevail against it^ 
(Matt. xvi. 18). Because Peter was to be the foundation- 
stone of the Church, Christ prayed particularly for him, that 
*his faith might not fail/ and commissioned him 'to confinn 
once his brethren' (Luke xxii. 32). 2. ^And I will give to thee 
the keys of the Kingdom of Heaven. And whatsoever thou 
shalt bind upon earth, it shall be bound also in Heaven; and 
whatsoever thou shalt loose on earth, it shall be loosed also in 
Heaven^ (Matt. xvi. 19). 3. ^Feed my lambs, feed my sheep' 
(John xxi. 15-17). Christ, it is true, made His Apostles col- 
lectively the foundation of His Church, and gave them all col- 
lectively the power of binding and loosing, and of governing 
the Church; but what He promised and gave to the Apostles in 
common, this He first promised and gave to Peter in particular. 
Thus Peter received the full and independent, the Apostles, on 
the contrary, only a subordinate, power. 

15. What facts are there to confirm us in our belief 
that Peter was appointed by Christ to be the Supreme 
Head of the Church? 

These: that after Christ's Ascension into Heaven 
Peter, 1. Eeally exercised the office of Head of the 
Church; and 2. That he likewise was always acknowl- 



CATECHISM OF THE CATHOLIC KELIGION 135 

edged b}^ the Church as the Head of the Apostles, and 

the Pastor of the whole flock of Christ. 

1. As often as something of importance was to be decided or 
executed, Peter arose first, and acted as the head of the rest ; 
as, for instance, at the election of Matthias, on the Feast of 
Pentecost, at the contention about receiving the heathens into 
the Church, at the Council of the Apostles in Jerusalem, etc. 
(Acts i. 2, 11, 15). 2. Even the Evangelists, when enumerat- 
ing the Apostles, always put St. Peter the first, although he 
was neither the oldest of them, nor had been called to the 
Apostleship before all the others. St. Matthew expressly says: 
'The names of the twelve Apostles are these: The First Simon 
who is called Peter, ^ etc. (Matt. x. 2). The Fathers at the 
General Council of Ephesus (a.d. 431) considered it as ^ a fact 
questioned by no one, and known in all ages, that St. Peter was 
the Prince and the Head of the Apostles, the Foundation stone 
of the Catholic Church,' etc. 

1 6. Was the supremacy of a Head of the Church to 
cease after the death of St. Peter? 

Iso; tor, 1. If the Church was to continue as Christ 
had established it^ the Eock also on which He had built 
it, and the Supremacy of a Head which He Himself had 
ordained to govern it, Avere to continue; and 2. If a 
visible Head was necessary when the Church was still 
small, and there were none, or but few heresies, it was 
much more necessary afterwards when the Church was 
spread, and heresies and schisms were multiplied. 

17. Who has been the visible Head of the Church 
since the death of St. Peter? 

The Bishop of Eome, commonly called the Pope, who 
is the lawful Successor of St. Peter in the Episcopal See 
of Eome, and who, in consequence, has always been ac- 
knowledged as the visible Head of the Church, and the 
Vicegerent of Christ on earth (Short Hist, of Revealed 
Eel, 31). 

The Councils, as well as the Fathers of all ages individually 
have unanimously and most decidedly, by word and deed, ac- 
knowledged in the Roman Popes the Primacy and Supremacy 
of St. Peter. The OEcumenical Council of Florence (1438) re- 
ferred to ^the Decrees of the General Councils, and the Eccle- 



136 CATECHISM OF THE CATHOLIC EELIGION 

siastical Statutes/ when it declared Hhat the Bishop of Rome 
(the Pope) possessed the Primacy over the whole universe; that 
he was the Successor of the Prince of the Apostles, St. Peter, 
and the true Vicegerent of Jesus Christ, the Head of the whole 
Church, the Father and Teacher of all Christians; and that he, 
in the person of St. Peter, had received from our Lord Jesus 
Christ the full power of feeding, guiding, and governing the 
whole Church. ^ No General Council was ever held at which 
the Pope, or his Legates, did not preside; and there never was 
a decision of the Church universally received before it had been 
confirmed by the Pope; and whosoever refused to recognize the 
Pope as the Head of the Church was at all times considered by 
all the faithful as an apostate. 

In the course of time, the Successor of St. Peter gained also, 
by Divine dispensation, possession of a secular territory of con- 
siderable extent, called the Ecclesiastical States, that he might 
exercise his spiritual power all the more freely, and be depend- 
ent, not on any human favor or force, but on God alone. 

(See Short History of Bevealed Beligion, 48.) 

i8. Was the threefold oflace, which was common to all 
the Apostles, to continue at all times? 

Yes ; according to the appointment of Christy it was to 
pass over from the Apostles to their Successors^ and to 
continue in them^ without interruption^ to the end of the 
world. 

19. How do we know this appointment of Christ? 

From the words which He spoke when He conferred 
the office upon them : ^ And behold, I am with you all 
days, even to the consummation of the world ^ (Matt, 
xxviii. 20) ; which evidently cannot be understood to 
have been said to the Apostles alone^ since they, of course, 
were not to live to the end of the world. 

20. Who are the Successors of the Apostles? 

The Bishops who are rightly consecrated, and are in 
communion with the Head of the Church, the Pope — 
i.e., the Bishops of the Catholic Church. 

21. Why can no one be a Successor of the Apostles 
who is not in communion with the Head of the Church? 

1. Because he who is separated from the Head cannot 



CATECHISM OF THE CATHOLIC RELIGION 137 

even be a member of the Church;^ and 2. Because no 
power has been conferred on the Apostles and their Suc- 
cessors^ except when united with him to whom Christ 
has delegated the supreme and full power over the whole 
Church. 

^ Hgnce the general rule: 'Where Peter [i.e., the Pope] is, 
there is the Church^ (St. Ambrose, Doctor of the Church). 

22. Is the Pope alone, by Divine appointment, to gov- 
ern the Church? 

The Bishops also are^, by Divine appointment^ to gov- 
ern the Churchy but only with^ and under^ their Head, 
the Pope. 

' Take heed to yourselves, and to the whole flock, wherein the 
Holy Ghost hath placed you Bishops, to rule the Church of 
God' (Acts XX. 28). 

23. In what manner do the Bishops rule the Church? 

They rule it in this manner : 1. Each Bishop governs 
the diocese or bishopric assigned to him by the Pope; 
and 2. They occasional^ assemble from the various dio- 
ceses of their province, or of their country, or even of 
the whole Churchy in order to make decrees and regula- 
tions subject to the approbation and sanction of the 
Bishop of Eome, our Holy Father the Pope. 

24. Through whom do the Bishops exercise their office 
in the particular Congregations (Parishes) of their dio- 
ceses? 

Through the Priests, or Pastors, sent to them. 

25. When, then, may a Priest discharge the duties of 
the Priesthood? 

When he has been expressly sent^ or authorized, for 

that purpose, by his lawful Bishop. 

The Priest receives his ordination and mission, not from the 
faithful, but from God through a lawful Bishop. All and every 
one who have thus been ordained and sent are * ambassadors for 
Christ, God as it were exhorting by them' (2 Cor. v. 20) ; and 
to all of them is said what Jesus Christ said to His Disciples 
when sending them: 'He that heareth you, heareth me; and 



138 CATECHISM OF THE CATHOLIC RELIGION 

he that despiseth you, despiseth me; and he that despiseth me, 
despiseth Him that sent me^ (Luke x. 16). 

26. By what means are unity and good order main- 
tained in the whole Church? 

By this : that all those who are not Priests always con- 
tinue^ with ready obedience^ subject to the Priests, the 
Priests to the Bishops, and the Bishops to the Pope. 

Consequently, Christ has not given to all the members of the 
Church the same right and the same power, but *hath set the 
members every one of them in the body [of the Church] as it 
hath pleased Him. . . . And He gave some Apostles, and some 
Prophets, and other some Evangelists, and other some Pastors 
and Doctors, for the perfecting of the Saints, for the work of 
the ministry. . . . Are all Apostles? Are all Prophets? Are 
all Doctors?' (1 Cor. xii. 18, 29; Eph. iv. 11, 12). Therefore 
St. Clement, the Disciple and Successor of St. Peter, compares 
the Church to an army, in which the privates are subordinate to 
the captains, the captains to the colonels, and these again to 
the general. 

Application, Always cherish in your heart a pro- 
found reverence and an humble submission to the Holy 
Father the Pope^, and to the Bishops and Priests united 
with him ; for they are set over you in the place of God;, 
and it is their duty to instruct you in the name of God, 
to make you partake of the Divine graces, and to lead 
j^ou to eternal salvation. Woe to them who despise the 
Clergy and create schisms ! ^ They have gone in the way 
of Cain, and have perished in the contradiction of Core. 
. . . These are wandering stars, to whom the storm of 
darkness is reserved for ever ^ ( Jude i. 11-13). 

§ 2. On the Maries of the Church. 

27. Has Christ established one Church, or more than 
one? 

As, in the words of St. Paul, there is but ' one Lord, 
one Faith, one Baptism, one God and Father of all ' 
(Eph. iv. 5, 6), so there is but one Church established by 
Christ. 

Christ said: 'Upon this rock I will build my Church' — not 



CATECHISM OF THE CATHOLIC KELIGION 139 

Churches (Matt. xvi. 18). 'There shall be one fold and one 
shepherd^ (John x. 16). And the Apostles call the Church the 
body of Christ (1 Cor. xii. 27, and elsewhere). Now, Christ 
has only one body; therefore He has also established only one 
Church. 

28. Is it easy to recognize this one Church established 
by Christ? 

Yes ; for Christ has established a visible Church with 
perceptible marks^ so that it is easy to find her ;^ other- 
wise He could not have commanded us^ under pain of 
eternal damnation^ to apply to the Churchy and to hear 
her.^ 

^ ' Neither do men light a candle and put it under a bushel, 
but upon a candlestick, that it may shine to all that are in the 
house ^ (Matt. v. 15). ^^If thy brother shall offend against 
thee, go and tell the Church ; and if he will not hear the Church, 
let him be to thee as the heathen and publican' (Matt, xviii. 
17). 

29. How is the Church of Christ visible? 

The Church of Christ is visible^ 1. In her superiors 
and members; 2. In her doctrine; and 3. In the Sacri- 
fice of the Mass^ and in the administration of the Sacra- 
ments. 

If the Church were not visible in this manner, how would it 
then be possible, according to the direction of Christ and the 
Apostles (Hebr. xiii. 17; Mark xvi. 15, 16, and elsewhere), to 
^obey the Prelates' (Bishops and Priests) of the Church, to 
hear her Teachers, to participate in her Sacrifice and Sacra- 
ments, or, in general, in her Divine Service? 

30. By what marks may the true Church of Christ be 
known? 

The true Church of Christ may be known by these 

four marks: 1. She is One; 2. She is Holy; 3. Slie is 

Catholic; and 4. She is Apostolic, 

As early as a.d. 325 it was pronounced in the Nicene Creed: 
^I believe in One, Holy, Catholic, and Apostolic Church.' 

31. Why must the true Church of Christ be One, Holy, 
CathoHc, and ApostoUc? 

She mnst be^ 1. One, because no kingdom can stand 
' that is divided against itself ' (Luke xi. 17) ; 2. Holy, 



140 CATECHISM OF THE CATHOLIC RELIGION 

because her Founder is holy^ and her object is to lead all 
men to holiness; 3. Catholic, or Universal, because she 
has been established for all nations and for all times 
(Matt, xxviii. 19)^ and is, according to the promise of 
Christ and of the Prophets, to be spread over the whole 
universe ; * and 4. Apostolic, because her origin and her 
doctrine are Apostolic (Eph. ii. 20), and her rulers must 
be lawful Successors of the Apostles (p. 136, quest. 18- 
21). 

32. Which Church has all these four marks? 

It is evident that no Church has these four marks ex- 
cept the Roman Catholic — namel}^, that Church which 
acknowledges the Pope of Eome as her Head. 

33. Why is the Roman Catholic Church evidently 
*One'? 

Because she has at all times and in all places, 1. The 
same Faith; 2. The same Sacrifice and the same Sacra- 
ments; and 3. A common Head. 

34. Why is the Roman Catholic Church evidently 
*Holy'? 

1. Because her Founder is holy, and she teaches a 
holy doctrine; 2. Because she faithfully preserves and 
dispenses all the means of sanctification instituted by 
Christ; and 3. Because there were in her at all times 
Saints, whose holiness God has also confirmed by mira- 
cles and extraordinary graces (Short Hist, of Revealed 
Religion, 37, 41, 46)^^. 

Abuses and failings of individual members, cannot be im- 
puted to the Church herself, because they did not arise from her 
doctrine or organization, and were never approved of by her. 
If a Church were no longer to be the true Church on account of 
abuses and scandals met with in her, why, then, did Christ 
Himself compare His Church to a field in which wheat and 
cockle grow together, and to a net that contains both good and 
bad fishes? (Matt. xiii.). And where, then, was the true 
Church in the days of the Apostles? — for even then there wer& 

* See page 109, quest. 17; and page 113, quest. 31. 



CATECHISM OF THE CATHOLIC EELIGION 141 

scandals (1 Cor. xi.), and also blameworthy Bishops, in the 
Church (Apoc. ii. and iii.)- 

35. Why is the Roman Church evidently * Catholic ' or 

* Universal ' ? 

1. Because from the time of Christ she has continually 
existed with the same Teachings the same Priestly, and 
the same Pastoral Office as at the present time ; 2. Be- 
cause she is spread over the whole universe; and 3. Be- 
cause she is constantly spreading, in accordance with the 
Divine commission, ' Go ye into the whole world, and 
preach the Gospel to every creature ^ (Mark xvi. 15). 

Therefore, the Eoman Church was always called Catholic, 
even by apostates and infidels, as St. Augustine testifies; and 
lip to this day she is called throughout the world the Catholic 
Church, 

36. Why is the Roman Catholic Church evidently 

* Apostolic ' ? 

1. Because her origin is unquestionably traced back 
to the Apostles ; 2. Because her doctrine is grounded on 
Apostolic Tradition;^ and 3. Because her rulers, the 
Pope and the Bishops, are lawful successors of the Apos- 
tles (p. 136, quest. 20). 

^ It is an undisputed fact that Anglicans and others approach 
the nearer to the Catholic Church the more diligently and sin- 
cerely they search in the writings of the Holy Fathers for the 
Apostolic Traditions. 

37. But are not non-Catholic Religious Societies also 
one? 

No; they are not, and cannot be, one, 1. Because they 

have no common Head; and 2. Because every one of 

their members has a right to interpret and believe the 

Holy Scriptures as he likes. 

Therefore Hhey are children tossed to and fro, and carried 
about with every wind of doctrine^ (Eph. iv. 14). 

38. And why can none of them be called holy? 

1. Because their founders were not holy; 2. Because 
they have rejected many articles of faith and means of 
sanctification, as, for example, the Sacrifice of the Mass 



142 CATECHISM OF THE CATHOLIC EELIGION 

and most of the Sacraments, and have, on the con- 
trary, established principles which are directly opposed 
to sanctity (Short Hist, of Revealed Religion, 43) ; 
and 3, Because they cannot produce from among them- 
selves one Saint, confirmed as such by his miraculous 
power. 

39. Why can none of them be called Catholic? 

Because they arose only in later years, and have not 
ceased to split again into nnmerons sects, none of which 
is universally spread or continually spreading in the 
manner ordained by Christ {Short Hist, of Revealed 
Rel, 43 and 47). 

40. And why can none of them be called Apostolic? 

1. Because they did not come into existence till long 
after the time of the Apostles, and then by separating 
themselves from the old Apostolic Church; 2. Because 
doctrine ever wavering and ever changing, as theirs is, 
cannot certainly be Apostolic; and 3. Because they have 
no lawful successors of the Apostles, and, therefore, 
neither Teachers nor Pastors sent by Christ. 

41. If, then, none but the Roman CathoHc Church has 
the marks of the * one ' Church of Christ, what follows from 
this? 

That the Eoman Catholic Church alone is the true 
Church established by Jesus Christ. 

Application. Pray frequently for the peace and exal- 
tation of the Catholic Church, and for the conversion of 
the heretics and infidels. ^ Blessed are all they that love 
thee [the Church], and that rejoice in thy peace ^ (Tob. 
xiii. 18). 

§ 3. O71 the End of the Church, and on her Qualities 
resulting from this End. 

42. For what end did Christ estabUsh the Church? 

Christ established the Church, that by her He might 
lead all men to eternal salvation. 



CATECHISM or THE CATHOLIC EELIGION 143 

43. What has the Church to do, in order to lead men 
to salvation? 

She has. 1. To preach the doctrine of Christ to them; 

2. To administer to them the means of grace instituted 
by Christ; and 3. To guide and govern them in the way 
to eternal life. 

44. How has Christ enabled the Church to do all this 
in a proper manner? 

1. He has entrusted the Church with His doctrine, 
His means of grace, and His powers, by conferring upon 
her His Teaching, His Priestly, and His Pastoral Office ; 
and 2. He has given her the help of the Holy Ghost, in 
order that she might also always keep the Divine doc- 
trine pure, rightly administer the means of grace, and 
exercise her powers for the salvation of mankind. 

45. By whom is the Divine doctrine always preserved 
pure and uncorrupted in the Church? 

By the Infallible Teaching Body of the Church. 

46. Who composes this Infallible Teaching Body? 

The Pope, and the Bishops united with him. 

They are also called the TeacMng Church, or simply the 
Church (Matt. x\'iii. 17), in contradistinction to the rest of the 
faithful, who are called the Hearing Church. 

47. Why is the Teaching Church called infallible? 

Because^ by the assistance of the Holy Ghost^ she is 
secured against erring both in matters of faith and of 
morals. 

48. Who assures us that the Church cannot err? 

Christ Himself^ who has promised us^ 1. That ' He 
will be with her all dayS;, even to the consummation of 
the world' (Matt, xxviii. 20); 2. That 'the Spirit of 
Truth shall abide with her for ever ' (John xiv. 16, 17) ; 

3. That ' the gates of hell shall not prevail against her '^ 

(Matt. xvi. 18). 

^ Were it possible that the Teaching Church might err, the 
Hearing Church would likewise fall into error, as she is to be 
instructed and guided by the former; and then the whole 



144 CATECHISM OF THE CATHOLIC EELIGION 

Church would, contrary to the promise of Christ, be prevailed 
against by the spirit' of lies, or the powers of hell. 

49. What does St. Paul call the Church on account of 
her InfaUibihty? 

St. Paul calls the Church ^ pillar and ground of the 
truth' (1 Tim. iii. 15). 

50. But have there not also been in the Catholic 
Church some individual Teachers who have fallen into 
error? 

Yes ; but this happened only because they taught dif- 
ferently from the whole Teaching Body ; for Infallibility 
is not granted to each one individually^ but to the Teach- 
ers (Bishops) collectively^ when united with the Pope. 

If non-Catholics pretend to say that the whole Catholic 
Church has, in the course of time, departed from the Divine 
doctrine, and fallen into errors, 1. They manifestly contradict 
the promises of our Divine Saviour; 2. They condemn all the 
Holy Fathers of the Church, who taught exactly the same as 
the Catholic Church teaches; 3. They set themselves at variance 
with one another, since they have always disagreed among 
themselves about what properly is Divine doctrine, and what is 
not ; and 4. They must, if the nations had been deceived by the 
Teaching Church, lay the fault on God, who continually ac- 
credited the Catholic Church together with her Teachers, and 
confirmed her authority by evidently protecting her at all times, 
by spreading her over the whole world, by illustrating her by 
innumerable miracles, and blessing her labors with the most 
glorious success (Short Hist, of Eevealed Bel., Conclud. Ee- 
marks, 6, 7, 8) ; whereas, on the other hand, the sectarians 
never could corroborate their pretended mission by any miracle, 
but, on the contrary, fell into many manifest contradictions 
and pernicious errors, by which the world was only more and 
more corrupted (Short Hist, of Bevealed Eel., 42, 47). 

51. If, then, differences arise in matters of faith, what 
are we to do? 

We must adhere to the decisions of the Church. 

'And He gave some Apostles, . . . and other some Pastors 
and Doctors, . . . that henceforth we be no more children 
tossed to and fro, and carried about with every wind of doc- 
trine by the wickedness of men, by cunning craftiness, by 
which they lie in wait to deceive^ (Eph. iv. 11, 14). 



CATECHISM OF THE CATHOLIC KELIGION 145 

52. By whom are the decisions of the Church given? 

Either by the Supreme Head of the Churchy the Pope, 
or by a Council confirmed by the Pope (Short Hist, of 
Revealed Religion, 36). 

53. Are all Christians bound to submit to the deci- 
sions of the Pope? 

Yes, as often as he decides as Head and Teacher of 
the whole Church in matters of faith and morals, the 
Pope is as infallible as the Church herself. 

54. Is the Pope infalUble? 

Yes ; the General Council of the Vatican, in 1870, de- 
fined that the Pope is infallible when he teaches the 
Church ex cathedra. 

55. Is not this a new doctrine? 

^0'^ the Church then defined — that is, solemnly de- 
clared in precise words — a doctrine which had always 
been held and acted on. 

In doing this the Church acted just as she had done in the 
first General Council of Nicea (a.d. 325), when she similarly de- 
fined the doctrine of the Divinity of Christ, which had been held 
and acted on before that date; and as she has acted at other 
times, in regard to other doctrines, whenever she saw that it 
was necessary to define them. 

56. What is the meaning of the Infallibility of the 
Pope? Does it mean that he cannot do wrong? 

By no means. The Pope is a child of Adam, and, like 
other men, can have faults and can commit sin. In- 
fallibility refers not to his life and conduct, but to his 
official teaching of doctrine, and means that in such 
teaching he cannot fall into error. 

57. Are the words of the Pope, therefore, always in- 
falUble? 

No; the words of the Pope are always to be received 
with the respect due to his high authority. But they 
are infallible only when he teaches ex cathedra as Pope. 

58. When does the Pope speak * ex cathedra ' ? 

The Pope speaks ex cathedra when, in the exercise of 



146 CATECHISM OF THE CATHOLIC EELIGION 

his office as Head of the Churchy and Chief Pastor and 
Teacher of all the faithful^ he declares what is to be held 
by the Universal Church as the true doctrine on any mat- 
ter of faith or morals. 

59. Why cannot the Pope teach error when he speaks 
* ex cathedra ' ? 

Because God will not allow him to do so. Infallibility 
does not depend on the virtue or on the learning of the 
Pope, but on the special assistance of the Holy Ghost, 
given him according to the promise of Christ, who said 
to St. Peter : ' I have prayed for thee, that thy faith fail 
not. And thou, being once converted, confirm thy breth- 
ren^ (Lukexxii. 32). 

60. Is the Infallibility of the Pope the same as the 
InfallibiUty of the Church? 

Yes, precisely. The Pope is the Supreme Pastor and 
Teacher, whose voice all the faithful, clergy and laity, 
' lambs and sheep,^ are commanded by Christ to hear and 
to follow. If he could teach error ex cathedra, the 
Church would then follow him into error, and would 
thereby fail ; and so the promises of Christ would be fal- 
sified, which is impossible. 

61. How do we know that this doctrine was always 
held and acted on in the Catholic Church? 

Because from the beginning whoever obstinately re- 
fused to accept and believe a doctrine of Catholic Faith, 
when so declared ex cathedra by the Pope, was always cut 
off from the communion of the Church, and condemned 
as a heretic. 

*I will give to thee the keys of the kingdom of heaven, and 
whatsoever thou shalt bind upon earth, it shall be bound also in 
Heaven; and whatsoever thou shalt loose on earth, it shall be 
loosed also in Heaven' (Matt. xvi. 19). 'I have prayed for 
thee, that thy faith fail not, and thou, being once converted, 
confirm thy brethren' (Luke xxii. 32). 'Feed my lambs, feed 
my sheep' (John xxi. 15-17). The authority of the Pope to 
decide doctrinal controversies conclusively, and to define the 
true faith, for the whole Church, was ever acknowledged and 



CATECHISM OF THE CATHOLIC RELIGION 147 

acted on. Those who broached heresies in any part of the 
world, and were condemned by their own local Bishops, often 
appealed to the supreme decision of the Bishop of Rome. On 
the other hand, Catholic Bishops and Patriarchs, like St. Atha- 
nasius, St. John Chrysostom, and others, who were often perse- 
cuted and unjustly condemned by synods, appealed to the Pope, 
who reversed and annulled the unjust decrees, and decided in 
favor of the condemned ones, as holding the true doctrine. 
Nestorius, Eutyches, and other heresiarchs were condemned by 
the Popes, and the decisions of the Roman Pontiffs were re- 
ceived as conclusive, and were honored as Hhe voice of Peter 
speaking through his successor, ^ which it would be heresy to de- 
part from. St. Augustine held that a controversy was closed 
definitively when the Pope had decided it. Boma locuta est! 
In defining the infallibility of the Roman Pontiff, the Vatican 
Council did not introduce a new doctrine, but simply defined 
the ordinary and normal mode in which Christ has willed and 
provided that his Church shall in fact be kept infallibly in the 
path of Divine truth and saved from the assaults of hell, ever 
striving to lead her into error. 

62. How does the Church decide when differences 
arise in matters of faith? 

She decides according to the tenor of Holy Scripture 
and tradition. 

63. Does the Church, then, teach nothing new, when, 
in such differences, she decides what is to be beUeved? 

ISTo; she only explains the Word of God entrusted to 

her in Holy Scripture and tradition^ and condemns the 

opposite errors and innovations. 

The doctrine of the Catholic Church is no other than the 
doctrine of Christ and the Apostles, which she has been en- 
trusted with, in order that she may faithfully preserve and 
preach it. The Church, therefore, perpetually adheres to the 
old doctrine, inherited from the Fathers, and cries out with the 
Apostle to all : ^ Keep that which is committed to thy trust, 
avoiding the profane novelties of words, and oppositions of 
knowledge falsely so called^ (1 Tim. vi. 20, and 2 Tim. i. 14). 
^ But evil men and seducers shall grow worse and worse : erring, 
and driving into error. But continue thou in those things 
which thou hast learned, and which have been committed to 
thee' (2 Tim. iii. 13, 14). *If any one preach to you a Gospel 
besides that which you have received, let him be anathema' 
(Gal. i. 9). 'What has been believed in all places, at all times, 



148 CATECHISM OF THE CATHOLIC EELIGION 

and by all people, that is really and truly Catholic' (Vincent of 
Lerins; d. 450). 

§4. On Salvation in the true Church of Christ alone, 

64. If the Catholic Church is to lead all men to eternal 
salvation, and has, for that purpose, received from Christ 
her doctrine, her means of grace, and her powers,* what, 
for his part, is every one obliged to do? 

Every one is obliged, under pain of eternal damnation, 
to become a member of the Catholic Church, to believe 
her doctrine, to use her means of grace, and to submit 
to her authorit}^ 

65. Who teaches us this obligation? 

Jesus Christ Himself, in these words (Matt, xviii. 
17) : ^ If he will not hear the Church, let him be to thee 
as the heathen and publican ^ ; and (Mark xvi. 16) : ' He 
that believeth not [the Apostles and their lawful Suc- 
cessors] t shall be condemned/ 

Hence the Catholic Church is justly called the only saving 
Chuich. To despise her is the same as to despise Christ; 
namely. His doctrine, his means of grace, and His powers; to 
separate from her is the same as to separate from Christ, and 
to forfeit eternal salvation. Therefore, St. Augustine, and the 
other Bishops of Africa, at the Council of Zirta, a.d. 412, 
pronounced this decision: 'Whosoever is separated from the 
Catholic Church, however commendable in his own opinion his 
life may be, he shall for this very reason, that he is at the 
same time separated from the Unity of Christ, not see life, hut 
tJie ivratJi of God ahideth on Mm' (John iii. 36). 

66. Who is a member of the Catholic Church? 

Every one who is baptized^ and has neither voluntarity 
separated himself^ nor has been excluded^ from her. 

67. Who have voluntarily separated themselves from 
the Church? 

1. All those who by their own fault are Heretics, i.e., 
who profess a doctrine that has been condemned by the 

* Compare page 142, quest. 42-44. 
t Compare page 136, quest. 18 and 19. 



CATECHISM OF THE CATHOLIC EELIGION 149^^ 

Church ; or who are Infidels — that is, who no longer have- 
nor profess any Christian faith at all; and 2. All those 
who by their own fault are Schismatics — that is, who 
have renounced, not the doctrine of the Church, but their 
obedience to her, or to her Supreme Head, the Pope. 

68. Who are excluded from the Catholic Church? 

Excommunicates — that is, those who, as degenerate 
members, have been expelled from the communion of the 
Church. 

69. Are not those also who are heretics without their 
own fault separated from the Catholic Church? 

Such as are heretics without their own fault, but sin- 
cerely search after the truth, and in the meantime do the 
will of God to the best of their knowledge, although they 
are separated from the body, remain, however, united to 
the soul of the Church, and partake of her graces. 

Even those who are heretics without their own fault are de- 
prived, though not of all, at least of many, graces and bless- 
ings of our holy religion; as, for instance, the Holy Sacrifice^ 
of the Mass, the true Lord^s Supper, Sacramental Absolution, 
the Holy Sacraments administered to the dying, etc. There- 
fore, we should fervently pray for heretics, and by sincere 
charity, and an edifying life, contribute towards their con- 
version. 

70. Who is a heretic by his own fault? 

A heretic by his own fault is, 1. He who knows the 
Catholic Church, and is convinced of her truth, but does 
not join her ; and 2. He who could know her, if he would 
candidly search, but, through indifference and other cul- 
pable motives, neglects to do so. 

71. Does it become us to judge whether this one or 
that is outside the Church by his own fault or not? 

No ; for such judgment belongs to God, who alone is 

Uhe searcher of hearts and reins ^ (Ps. vii. 10), and 

^judges the secrets of men^ (Eom. ii. 16). 

On this subject consult ^The Sincere Christian Instructed^ 
(Appendix). By the Right Rev. George Hay. 



150 CATECHISM OF THE CATHOLIC EELIGION 

^ Judge not before the time, until the Lord come, who both 
will bring to light the hidden things of darkness, and will 
make manifest the counsels of the hearts^ (1 Cor. iv. 5). 

72. To obtain eternal salvation is it sufficient to be a 
member of the Catholic Church? 

No; for there are also rotten and dead members (Apoc. 
iii. 1)^ who by their sins bring upon themselves eternal 
damnation. 

73. What, then, do we profess to believe by these words 
of the Creed, * I believe in the Holy Catholic Church ' ? 

We profess to believe that Jesus Christ has established 
a visible Churchy endless in her duration^ and infallible 
in her doctrine^ which we must believe and obey without 
reserve^ if we would obtain eternal salvation; and that 
this is no other than the Roman Catholic Church. 

Application, It is right for us to call the Catholic 
•Church our mother; for 1. She has regenerated us in a 
spiritual manner in baptism^ and has made us children 
of God; 2. She feeds us with the Word of God, and with 
the Bread of Angels; 3. She brings us up in the fear 
of the Lord; and 4. She kindly prays for us, eomforts 
lis, and assists us, as long as we live here below, and even 
after we have departed this life. Honor and love, there- 
fore, the Church as your mother; listen diligently to 
Tier instructions, and humbly submit to all her laws and 
directions ; for ^ he shall not have God for his Father who 
will not have the Church for his Mother ^ ( St. Cyprian, 
Bishop and Martyr; d. 258). 

§ 5. The Communion of Saints. 

74. Are only the faithful on earth united together as 
one Church? 

Xo; with the faithful on earth are also spiritually 

united the saints in Heaven and the souls in Purgatory. 

The faithful on earth who are members of the CathoHc 
-Church constitute the Church Militant; the souls in Purgatory, 
ihe Church Suffering; and the Saints in Heaven, the Church 



CATECHISM OF THE CATHOLIC KELIGION 151 

Triumphant; yet these three Churches are, strictly speaking,, 
but one in different states. 

75. In what does this spiritual union consist? 

This spiritual union consists in this : that all are mem- 
bers of one body^ whose head is Christ Jesus, and that 
therefore the different members participate in one an- 
other's spiritual goods. 

^As in one body we have many members, so we, being many^ 
are one body in Christ, and every one members one of another' 
(Eom. xii. 4, 5). ^He [Christ] is the Head of the body, the 
Church^ (Col. i. 18). 

76. What is this spiritual union called? 

The Communion of Saints. 

77. Why are all the members of this Communion 
styled * Saints'? 

Because all are called to he Saints (1 Thess. iv. 3)^ 
and have been sanctified by baptism ; and many of them 
have already arrived at sanctity. 

78. What benefit do we reap, from the communion 
with the Saints in Heaven? 

We partake of the merits which they acquired while 
here below^ and are assisted by their intercession with 
God in our behalf. 

79. But does not death dissolve all union between the 
living and the dead? 

No ; no more than it dissolves their union with Christy 
their Head. 

80. What benefit do the souls in Purgatory receive 
from our communion with them? 

We come to the assistance of these our suffering" 
brethren^ in order that their pains may be mitigated and 
shortened. 

81. By what means can we assist the poor souls in 
Purgatory? 

By prayers^ alms-deeds, and other good works, espe- 
cially by the Holy Sacrifice of the Mass and the appli- 
cation of Indulgences. 



152 CATECHISM OF THE CATHOLIC RELIGION 

'Judas [Machabeus] sent twelve thousand drachms of silver 
to Jerusalem for sacrifice to be offered for the sins of the dead. 
It is, therefore, a holy and wholesome thought to pray for the 
dead, that they may be loosed from sins' (2 Mach. xii. 43, 46). 
That the Church has at all times prayed for the dead, and that 
the Apostles themselves ordained to remember them at the Holy 
Sacrifice of the Mass, is testified by the most ancient Fathers 
of the Church. (All Souls' Day.) 

82. What profit do we derive from the mutual com- 
munion with the faithful on earth? 

We participate in all the Masses, prayers, and good 

works of the Catholic Church, and, in general, in all 

her spiritual goods. 

^God hath tempered the body together . . . that the mem- 
l^ers might be mutually careful one for another. . . . Now, you 
are the body of Christ, and members of member' (1 Cor. xii. 
24-27). 

83. Do sinners, as long as they are not cut off from 
the Church, also share in this communion? 

Sinners as dead members forfeit, indeed, most of the 
spiritual goods; nevertheless, in virtue of their union 
with the Church, they still receive various blessings and 
graces, which help to their conversion. 

Application, Every day pray for your fellow-Chris- 
tians who are either combating on earth or suffering in 
Purgatory, and recommend yourself every morning and 
night to the protection of the Saints in Heaven. Above 
all, strive to lead a holy life ; for ^ we are fellow-citizens 
with the Saints, and the domestics of God' (Eph. ii. 
19). 

The Tenth Article. 

*The Forgiveness of Sins.' 

I. What does the Tenth Article of the Creed teach us? 

That in the Catholic Church we can receive, through 
the merits of Jesus Christ, forgiveness of sins and of 
the punishment due to them. 



CATECHISM OF THE CATHOLIC RELIGION 153 

'Blessed be the God and Father of our Lord Jesus Christ, in 
whom we have redemption through His blood, the remission of 
sins, according to the riches of His grace' (Eph. i. 3, 7). 

2. What sins can be forgiven in the Catholic Church? 

All sins without exception. 

3. What must the sinner do in order to obtain forgive- 
ness of his sins? 

1. He must truly repent; for Christ says^ ^Unless 
you shall do penance^ you shall all perish ^ (Luke xiii» 
3) ; and 2. He must worthily receive the Sacraments 
instituted by Christ for the remission of sins. 

4. Which Sacraments were instituted by Christ for the 
remission of sins? 

The Sacraments of Baptism and Penance. 

5. Who has power to forgive sins in the Sacrament of 
Penance? 

The Bishops of the Catholic Church and the Priests 
commissioned by them; for it was to them only that 
Christ said^ ' Whose sins you shall forgive^ they are for- 
given them^ (John xx. 23). 

Application. Give hearty thanks to God for having 
promised you forgiveness of your sins, and go willingly 
and frequently to confession; but first prepare yourself 
well for it;, that it may be said to you also, ' Be of good 
heart, son, thy sins are forgiven thee^ (Matt, ix. 2). 

The Eleventh Article. 

'The Kesurrection of the Body.' 

1. What happens to man at his death? 

The soul separates from the body, and appears before 
the judgment-seat of God ; but the body returns into the 
earth (Eccles. xii. 7). 

2. Why must all men die? 

Because all have sinned in Adam. 

'By one man sin entered into this world, and by sin death' 
(Eom. V. 12). 



154 CATECHISM OF THE CATHOLIC KELIGION 

. 3. Why has God hidden from us the time of our death? 

1. That we may so much the more honor and fear 
Him as the Supreme Lord of life and death; 2. That 
ive may keep ourselves every moment prepared for 
death ;^ and 3. That the dread with which we are 
seized when we think of death as at hand may be mod- 
erated. 

^ ^ Be you then also ready ; for at what hour you think not, 
ihe Son of Man will come' (Luke xii. 40). Parable of the Ten 
Virgins (Matt. xxv.). 

4. How are we to keep ourselves prepared for death? 

We should carefully avoid sin^ and lead a godly life. 

5. How long will the body remain in the earth? 

The body will remain in the earth till the day of judg- 
ment;, when God will raise it again to life^ and reunite 
it for ever to the sonl^ from which death had separ- 
ated it. 

'The hour cometh, wherein all that are in the graves shall 
hear the voice of the Son of God. And they that have done 
good things shall come forth unto the resurrection of life; but 
they that have done evil unto the resurrection of judgment^ — 
i.e., to hear the sentence of condemnation (John v. 28, 29). 

6. What do we call this raising of the bodies to life? 

The resurrection of the flesh or body. 

7. But how can the bodies, when reduced to dust, rise 
again? 

By the Omnipotence of God^ onr bodies^ reduced to 
dust^ can as easily be raised again to life as they were 
once made out of nothing. 

Parable of the grain of wheat (1 Cor. xv. 35, etc.). 

8. Why shall our bodies rise again? 

1. That, as the body was a partner with the soul in 
the performance of good or evil works, so it may also be 
a partaker of the reward or punishment (2 Cor. v. 10) ; 
and 2. That the victory of Christ over death may be per- 
fect. 

^When this mortal hath put on immortality, then shall come 



CATECHISM OF THE CATHOLIC EELIGION 155 

to pass the saying that is written, ^^ Death is swallowed up in 
victory; O death, where is thy victory? '^ ' (1 Cor. xv. 54, 55) » 

9. Shall all men rise from the dead? 

Yes, all men, the good as well as the wicked (John v. 
?8, 29). 

10. Will the bodies, when raised to life, be all alike? 

Xo ; the bodies of the bad shall be hideous and miser- 
able, but those of the good shall be glorious^ and like to 
the glorified Bodj^ of Christ. 

^We shall all indeed rise again, but we shall not all be 
changed' — i.e., glorified (1 Cor. x^'. 51). ^Our Lord Jesus 
Christ will reform the body of our lowness, that it may be 
made like to the body of His glory' (Phil. iii. 21). Hence the 
honor we pay to the bodies of the deceased (Funerals; blessed 
Burying-grounds) . 

According to 1 Cor. xv. 42-44, we distinguish four qualities 
of the glorified bodies: 1. 'It [the body] is sown [i.e., buried] 
in corruption, it shall rise in incorruption, ' incorruptible and 
impassible — i.e., incapable of corruption, and of any suffering, 
2. 'It is sown in dishonor, it shall rise in glory,' bright — i.e.^ 
shining with glory, without spot or blemish. 3. 'It is sown 
in weakness, it shall rise in power,' agile — i.e., capable of 
transporting itself with the soul in an instant from one place 
to another. 4. It is sown a natural body, it shall rise a spir- 
itual body,' subtile — i.e., spiritualized, or capable of penetrat- 
ing any corporeal substance, like our Saviour's Body after His 
Resurrection. 

11. Is cremation, or the burning of the bodies of the 
dead, lawful? 

Xo : cremation is forbidden by the Church under se- 
vere penalties. 

12. What impression should our belief in the resurrec- 
tion of the body make upon us? 

It should incite us^ 1. To honor our body, and never 

to abuse it by sinning; 2. Patiently to suffer all bodily 

pains^ and even death; and 3. To console ourselves at 

the death of our friends. 

1. 'Glorify and bear God in your body' (1 Cor. vi. 20). 2. 
Examples: Job xix. 25-27. 'In the last day I shall rise out of 
the earth, and I shall be clothed again with my skin, and iu 



156 CATECHISM OF THE CATHOLIC EELIGION 

my flesh I shall see my God. This my hope is laid up in my 
iDosom/ The Machabean Brothers, 2 Mach. vii. 9-14. 3. ^We 
Tvill not have you ignorant, brethren, concerning them that are 
asleep, that you may not be sorrowful, even as others -vho have 
no hope,' etc. ^1 Thess. iv. 12-17). 

Application. Never abuse your eyes, tongue, ears, 

hands, nor your other senses or members by doing evil, 

but ^ yield them to serve justice, unto sanctification ^ 

(Eom. vi. 19) ; that you may one day rise to everlasting 

,glory, and not to everlasting damnation. 

The Twelfth Article. 

'And life everlasting. Amen.' 

I. What does the Twelfth Article of the Creed teach 
us? 

1. That after this life there is another, which will 

last for ever; and 2. That the just shall enjoy eternal 

happiness in it. 

' The just shall go into life everlasting ' — that is, into eternal 
glory (Matt. xxv. 46). 

2. In what does the eternal happiness of the just 
•consist? 

1. They see God as He is^ and are united with Him 

in the most intense love ; and 2. With this sight and love 

of God is combined the possession of all good things^ 

eternal joy and glory in the company of all the Angels 

and Saints. 

1. ^We see now through a glass in a dark manner; but then 
face to face' (1 Cor. xiii. 12; comp. 1 John iii. 2). 2. ^God 
shall wipe away all tears from their eyes ; and death shall be no 
more, nor mourning, nor crying, nor sorrow^ (Apoc. xxi. 4). 
'^ They shall be inebriated with the plenty of Thy house [O 
God!], and Thou shalt make them drink of the torrent of thy 
pleasure' (Ps. xxxv. 9). ^They shall receive a kingdom of 
glory, and a crown of beauty at the hand of the Lord' (Wisd. 
V. 17). 

3. Can we conceive this eternal happiness? 

No; the happiness in Heaven is so great that it ex- 
ceeds all that can be said or imagined. 



CATECHISM OF THE CATHOLIC EELIGION 157 

For 'eye hath not seen, nor ear heard, neither hath it en- 
tered into the heart of man, what things God hath prepared 
for them that love Him^ (1 Cor. ii. 9). 

4. Shall all be equally happy? 

No ; for ' every one shall receive his own reward ac- 
cording to his own labor ^ — i.e., according to his de- 
serts (1 Cor. iii. 8). 

'He who soweth sparingly, shall also reap sparingly; and he 
who soweth in blessings, shall also reap blessings^ (2 Cor. ix. 6; 
comp. 1 Cor. xv. 41, 42). 

5. What will be the life of the wicked through all 
eternity? 

A life without any grace or jo}^^ a life full of pains 
in hell. 

Such a life is called in the Holy Scripture the second (eter- 
nal) death. ^ The fearful, and unbelieving, and the abominable,, 
and murderers, and whoremongers, and sorcerers, and idolaters, 
and all liars, they shall have their portion in the pool burning 
with fire and brimstone, which is the second death' (Apo^ xxi. 
8). 

6. What is hell in the words of Christ? 

^ A place of torments^ (Luke xvi. 28) ; ^ an everlast- 
ing punishment^ (Matt. xxv. 46); an '^unquenchable 
fire ^ (Mark ix. 44) ; ^ the exterior darkness, where there 
shall be weeping and gnashing of teeth ^ (Matt. viii. 12 )» 

7. Who shall be condemned to the torments of hell? 
Every one who dies an enemy of God — that is^ who 

dies in mortal sin. 

'He that committeth sin is of the deviP (1 John iii. 8) ; there- 
fore, he also deserves to be punished like the devil. (Comp. 
Matt. xxix. 41.) 

8. What sort of pains shall the souls of the damned 
suffer? 

1. Internal torture and despair at the thought of all 
the evil they have done, and of the many graces they 
have abused (Wisd. v. 1-15; Matt. viii. 12); 2. Un- 
speakable sadness and misery, because they have, by 
their own fault, forfeited eternal happiness in Heaven 
(Luke xiii. 25-28) ; 3. Perpetual horror ot the dismal 



158 CATECHISM OF THE CATHOLIC RELIGION 

company of the devils and of all the damned (Matt. 
XXV. 41) ; and 4. The most intolerable torments and 
pangs^ without any hope of relief or end; for their fire 
shall not be extinguished^ and their worm shall not die 
(Mark ix. 45; Apoc. xx. 9^ 10). 

'And the rich man also clied^ and he was buried in hell. And 
lifting up his eyes when he Tvas in torments, he saw Abraham 
afar off, and Lazarus in his bosom; and he cried, and said: 
Eather Abraham, have mercy on me, and send Lazarus, that 
he may dip the tip of his finger in water, to cool my tongue; 
for I am tormented in this flame, ^ etc. (Luke xvi. 22-24). 

9. Whence do we know that the pains of the damned 
are eternal? 

1. From the clear testimony of Christ and the Apos- 
tles^; and 2. From the express doctrine of the infallible 
Churchy which has solemnly condemned the erroneous 
opinion of those heretics who taught that the pains of 
the devils and of the damned would in time have an 
end. 

^ ' Depart from me, ye cursed, into everlasting fire : . . . and 
they shall go into everlasting punishment' (Matt. xxv. 41 and 
46). ^It is better for thee to enter lame into life everlasting, 
than, having two feet, to be cast into the hell of unquenchable 
fire, where their worm dieth not, and the fire is not extin- 
guished' (Mark ix. 44, 45). 'And the smoke of their torments 
shall ascend up for ever and ever' (Apoc. xiv. 11, and else- 
where) . 

10. Why are the pains of the condemned souls eternal? 

1. Because the offence against the infinite Majesty of 
God demands of His justice a punishment without end ; 
2. Because all who die in sin remain eternally obdurate 
in sin;^ 3. Because God, in virtue of His holiness, hates 
evil no less than He loves what is good, and therefore 
punishes vice eternally, as He eternally rewards virtue; 
and 4. Because only the everlasting pains of hell are a 
sufficient means to deter man, even in secret, from evil.- 

^ Sin remains as a propensity to sin, though it can no more 
be committed in deed (Innocent III.). ^ God showed also mercy 



CATECHISM OF THE CATHOLIC EELIGION 159 

to us when He created hell, whereby He will prevent us from 
being wicked (St. John Chrysost.). 

11. Will the pains of all the damned be equal? 

jSTo ; for each one shall have to suffer in proportion to 
his sins^ and to the ill use he has made of the graces be- 
stowed upon him. 

' ^As much as she^ (the city of Babylon) ^hath glorified her- 
self, and lived in delicacies, so much torment and sorrow give 
ye to her^ (Apoc. xviii. 7). 'Unto whomsoever much is given, 
of him much shall be required' (Luke xii. 48). 

12. Will all those who are condemned to eternal hell- 
fire be condemned by their own fault? 

Yes; for all men may be eternally happy^ provided 

they will avail themselves of the abundant graces whicli 

God gives them. 

^God will have all men to be saved, for there is one me- 
diator of God and men, the Man Christ Jesus, who gave Him- 
self a redemption for alP (1 Tim. ii. 4-6). 'Before man is 
life and death; that which he shall choose shall be given him^ 
(Ecclus. XV. 18). 

13. What do you understand by the * Four Last 
Things ' of man? 

I understand by the four last things Death, Judg- 
ment, Hell, and Heaven. 

14. Of what use is the frequent remembrance of the 
four last things to us? 

It is^ as the Holy Ghost testifies^ an effectual means 
to avoid sin^ and consequently to escape eternal damna- 
tion. 

*In all thy works remember thy last end, and thou shalt 
never sin' (Ecclus. vii. 49). 

15. With what word do we conclude the Apostles' 
Creed? 

With the word 'Amen' which means 'So it is/ or 
' So be it.' 

16. Why do we conclude the Apostles' Creed with this 
word? 

In order to declare that we firmly believe all that is 



160 CATECHISM OF THE CATHOLIC RELIGION 

contained in the twelve Articles of the Creed, and that 
we are determined to live according to this belief, and 
to die in it. 

Application. Often consider, especially at the hour 
of temptation, this serious truth : "^ Once lost, lost for 
cver^; or this one: "^ Momentary joy brings on eternal 
pain, but short pain eternal joy^; and these words of 
Jesus Christ : ^ The kingdom of Heaven suff ereth vio- 
lence^ and the violent bear it away ^ (Matt. xi. 12). 



PART 11. 

ON THE COMMAJTDMEJfTS. 
CHAPTER I. 

The Commandments in General and the Chief 
Commandment of Charity. 

1. To obtain eternal salvation is it sufficient that we 
believe all that God has revealed? 

No ; we must also keep His commandments : ' If thou 

wilt enter into life^ keep the commandments^ (Matt. 

xix. 17). 

^Not every one that saith to me, Lord, Lord, shall enter into 
the kingdom of Heaven; but he that doth the will of mj 
Father who is in Heaven, he shall enter into the kingdom of 
Heaven^ (Matt. vii. 21). 

2. But are we able to keep the Commandments of God? 

Yes^ with the assistance of God^s grace^ which He re- 
fuses to no one who asks for it. 

'His commandments are not heavy' (1 John v. 3). 'My 
yoke is sweet, and my burden light' (Matt. xi. 30). 

3. How do we know that we are able to keep the Com* 
mandments? 

We know it, 1. Because God inflicts eternal punish- 
ment upon those who break them; and 2. Because there 
have been at all times Saints who faithfully observed 
them. 

1. 'And that servant who knew the will of his lord, and did 
not according to his will, shall be beaten with many stripes '^ 
(Luke xii. 47). 2. It is written of Zachary and Elizabeth: 'And 
they were both just before God, walking in all the command- 
ments and justifications of the Lord without blame' (Luke 
i. 6). 

161 



162 CATECHISM OF THE CATHOLIC RELIGION 

4. Is there one chief Commandment that includes all 
the others? 

Yes; the Commandment of Charity — i.e,, the Com- 
mandment of the Jove of God and of our neighior, 

5. How is this Commandment of Charity expressed? 

It is expressed in these terms : ^ Thon shalt love the 
Lord thy God with thy whole heart, and with thy whole 
soul, and with thy whole mind, and with thy whole 
strength. This is the greatest and the first Command- 
ment. And the second is like to this: Thon shalt love 
thy neighbor as thyself^ (Mark xii. 30, 31; Matt. xxii. 
37-40). 

§ 1. On the Love of God. 

6. What is the love of God? 

It is a virtue infused by God into our soul, by which 
we give ourselves up with all our heart to Him, the Sov- 
ereign Good, in order to please Him by fulfilling His 
will, and to be united with Him. 

7. What qualities must our love of God have? 

It must be, 1. Supernatural; 2. Sovereign; and 3. 

Active. 

8. When is our love * supernatural ' ? 

Our love is supernatural when, with the help of God^s 
grace, we love Him as we know Him, not only by our 
reason, but by our. faith. 

^Now the end of the commandment is charity, from a pure 
heart, and si good conscience, and an unfeigned faith. From 
which things some going astray, are turned aside unto vain 
babbling' (1 Tim. i. 5, 6). 'My just man liveth by faith; but 
if he Tvithdraw himself, he shall not please my souP (Heb. x. 
38). By faith we know God, not only as the Creator of the 
world, and the Giver of all natural goods, which we can like- 
wise perceive by our reason; but also as the Author and Giver 
of the supernatural graces and benefits; as the most merciful 
Pather, who has most graciously adopted us, and has given His 
own Son, in order to save us, to sanctify us, and make us one 
day eternally happy in the kingdom of His glory. 



CATECHISM OF THE CATHOLIC EELIGION 163 

9. When is our love of God * sovereign ' ? 

Our love of God is sovereign when we love Him more 
than all other things^ so that we are willing to lose all 
rather than separate ourselves from Him by sin. 

'I am sure that neither death, nor life, nor things present^ 
nor things to come, . . . nor any other creature, shall be able 
to separate us from the love of God' (Eom. viii. 38, 39). This 
degree of love, by which we are ready to lose all, rather than 
commit a grievous sin, is absolutely necessary to salvation; but 
this is not the highest degree. For a higher degree is this,^ 
when we are not only determined not to commit any grievous 
sin, but not even the least sin; and there is a higher degree 
still, when we are resolved always to do what is most perfect,. 
or most pleasing to God. 

10. When is our love 'active'? 

Onr love is active when we do what is acceptable to 
God; that is^ when we keep His Commandments. 

'He that hath my Commandments, and keepeth them, he it i& 
that loveth me^ (John xiv. 21). ^This is the charity of God^ 
that we keep His Commandments' (1 John v. 3). 

11. Why must we love God? 

We must love God^ 1. Because He is the sovereign and 
most perfect Good; 2. Because He has loved us firsts 
and has bestowed innumerable blessings upon us in soul 
and body; and 3. Because He commands us to love Him,, 
and promises us eternal salvation as a reward for it. 

12. When is our love of God * perfect'? 

Our love is perfect when we love God on account of 
His Infinite goodness ; that is, when we love Him above 
all things, because He is both infinitely good in Him- 
self, and infinitely good to us. 

^Let us therefore love God, because God first hath loved us' 
(1 John iv. 19). Of this perfect love it is said: 'He that abid- 
eth in charity, abideth in God, and God in him'; and, 'Every 
one that loveth is born of God' (1 John iv. 16, 7). — Example: 
Mary Magdalen : ' Many sins are forgiven her, because she hath, 
loved much' (Luke vii. 47). 



16^ CATECHISM OF THE CATHOLIC RELIGION 

13. When is our love * imperfect ' ? 

Our love is imperfect when we lov« God chiefly be- 
cause we expect good things from Him. 

Example: The Prodigal Son: ^How manj hired servan-ts in 
my father's house abound with bread, and I here perish with 
hunger! I will arise and will go to my father' (Luke xv. 17, 
18). 

14. By what means is the love of God increased and 
perfected in us? 

1. By frequently and worthily receiving the Holy 
Sacraments; 2. By meditating on the goodness and 
mercy of God, especially on the bitter Passion and Death 
of Jesus Christ; 3. By self-denial, and patience in af- 
flictions ; and 4. By performing good works. 

15. How is the love of God lessened and banished? 

By mortal sin the love of God is banished from our 
liearts, and by venial sin its fervor is lessened. 

Application, Exercise yourself assiduously in the 
love of God by these means : Often think of Him, and 
often pray to Him; delight in hearing and speaking of 
Him, do and suffer everything for His sake, and fear 
nothing so much as to offend Him. 

§ 2. On the Love of our Neighbor. 

16. Whom must we particularly love after God? 

Our neighbor; i.e., all men without exception. 

17. Is it not enough if we love God? 

Xo : for, ' If any man say, I love God, and hateth his 
brother, he is a liar ^ (1 John iv. 20) . 

18. Why must we love our neighbor? 

1. Because Christ our Lord commands us to love him, 
and by the fulfilment of this Commandment, He will 
know His true disciples; 2. Because He Himself in 
His life and death taught us so by His example; and 3. 
IBecause every one is a child and an image of God, was 



CATECHISM or THE CATHOLIC KELIGION 165 

redeemed with the blood of Christ, and is called to eter- 
nal salvation. 

1. ^By this shall all men know that you are my disciples, if 
you have love one for another' (John xiii. 35). 2. ^Be ye, 
therefore, followers of God, as most dear children; and walk in 
love, as Christ also hath loved us, and hath delivered Himself 
for us' (Eph. V. 1, 2). 3. 'Have we not all one Father? Hath 
not one God created us*? Why then doth every one of us de- 
spise his brother?' (Mai. ii. 10.) 

19. What qualities must the love of our neighbor have? 

It must be^, 1. Sincere; 2. Disinterested; 3. General. 

20. When is our love ^ sincere ' ? 

Our love is sincere when we love our neighbor^ not in 
appearance^ but as ourselves. 

^ My little children, let us not love in word, nor in tongue, 
but in deed, and in truth' (1 John iii. 18). 

21. When do we love our neighbor as ourselves? 

We love our neighbor as ourselves when we observe the 
command of Christ : ^ All things whatsoever you would 
that men should do to you^ do you also to them ^ (Matt, 
vii. 12). 

^ See thou never do to another what thou wouldst hate to have 
done to thee by another' (Tob. iv. 16). 

22. When is our love * disinterested'? 

Our love is disinterested when we do good to our 
neighbor for God's sake, and not that we may be praised 
or rewarded by men. 

'When thou makest a feast, call the poor, the maimed, the 
lame, and the blind: and thou shalt be blessed, because they 
have not wherewith to make thee recompense; for recompense 
shall be made thee at the resurrection of the just' (Luke xiv. 
13, 14). 

23. When is our love * general'? 

Our love is general when we exclude no one from it, 
whether he be our friend or our enemy. 

^For if you love them that love you, what reward shall you 
have? Do not even the publicans this? And if you salute your 
brethren only, what do you moref Do not also the heathens 
this? ' (Matt. v. 46, 47).— Example: The Good Samaritan 
(Lake x.). 



166 CATECHISM OF THE CATHOLIC RELIGION 

24. Is it not enough if we do not revenge ourselves on 
our enemies? 

iSo; God commands ns to love our enemies — i.e., to 
wish them well^ and to be ready to assist them in their 
necessities^ as much as lies in our power. 

^Love your enemies, do good to them that hate you, and pray 
for them that persecute and calumniate you; that you may 
be the children of your Father who is in Heaven, who maketh 
His sun to rise upon the good and the bad, and raineth upon 
the just and the unjust ' (Matt. v. 44, 45). — Example: St. 
Stephen. 

25. Why must we love our enemies? 

1. Because the Lord our God commands us to love 
them; 2. Because Christ Jesus^ our Divine Model^ has 
given us the example of loving our enemies ; and 3. Be- 
cause we also wish to be forgiven by God. 

1. ^But I say to you. Love your enemies; do good to them 
that hate you,^ etc. (Matt. v.). 2. Jesus addressed even His 
betrayer in the kindest manner, saying: ^Friend, whereto art 
thou come?' (Matt. xxvi. 50), and he prayed on the Cross for 
His murderers: ^Father, forgive them, for they know not what 
they do' (Luke xxiii. 34). 3. * Forgive us our trespasses, as 
we,' etc. Parable of the Unmerciful Servant (Matt. x\dii. 23- 
35). 

26. What has he to expect who will not forgive him 
by whom he has been offended? 

Judgment without mercy. 

^Judgment without mercy to him that hath not done mercy' 
(James ii. 13). 'But if you will not forgive, neither will your 
Father that is in Heaven forgive you your sins' (Mark xi. 26). 

27. What must we do when we have offended some 
one? 

We must go and be reconciled to him (Matt. v. 23, 
24). 

28. What must we do when some one has offended us? 

We must willingl)^ offer to make peace with him^ for- 
give him from our hearty and suffer injustice rather than 
return evil for evil. 

^To no man render evil for evil. If it be possible, as much 
as is in you, have peace with all men. Eevenge not yourselves, 



CATECHISM OF THE CATHOLIC EELIGION 167 

my clearly beloved, for it is written: Bevenge is mine; I will 
repay, saith the Lord^ (Eom. xii. 17-19; comp. Matt. v. 39-41). 
— Examples: Jacob and Esau; David and Saul. 

29. What sort of people does Holy Scripture particu- 
larly recommend to our love? 

The poor^ widows and orphans^ and in general all 
those who are in corporal or spiritual need. 

30. How are we to assist them? 

By the Corporal and Spiritual Works of Mercy. 

^Blessed are the merciful, for they shall obtain mercy' 
(Matt. V. 7). 

31. Which are the * Corporal Works of Mercy '? 

The Corporal Works of Mercy are these seven: 1. To 
feed the hungry; 2. To give drink to the thirsty; 3. To 
clothe the naked; 4. To harbor the harborless; 5. To 
visit the imprisoned; 6. To visit the sick; 7. To bury the 
dead. 

32. Is it also a duty to perform corporal works of 
mercy? 

Yes^ it is such an indispensable duty that Christ con- 
demns the unmerciful to everlasting fire. 

^Depart from me, you cursed, into everlasting fire. For I 
was hungry, and you gave me not to eat; I was thirsty, and 
you gave me not to drink; I was a stranger, and you took me 
not in; naked, and you covered me not; sick and in prison, and 
you did not visit me. . . . Amen I say unto you, as long as you 
did it not to one of these least, neither did you do it to me. 
And these shall go into everlasting punishment^ (Matt. xxv. 41- 
46). With regard to the dead, the Holy Scripture says: ^My 
son, shed tears over the dead, and neglect not his buriaP 
(Ecclus. xxxviii. 16). 

33. What good things are promised to those who give 
alms? 

Temporal blessings/ and especially spiritual graces^ 

in order to obtain forgiveness of their sins and life ever- 

lasting.- 

^ ' He that giveth to the poor shall not want ; he that de- 
spiseth his entreaty shall suffer indigence^ (Prov. xxviii. 27). — 
Example : Tobias. ^ * Alms delivereth from death, and the same 



168 CATECHISM OF THE CATHOLIC EELIGION 

is that which purgeth away sins, and maketh to find mercy and 
life everlasting^ (Tob. xii. 9). — Examples: Zacheus the Pub- 
lican; Cornelius the Centurion, 

34. Which are the * Spiritual Works of Mercy '? 

The Spiritual Works of Mercy are these seven: 1. To 
admonish sinners; 2. To instruct the ignorant; 3. To 
counsel the doubtful; 4. To comfort the sorrowful; 5. 
To bear wrongs patiently; 6. To forgive injuries; 7. To 
pray for the living and the dead. 

35. Are we also bound to perform spiritual works of 
mercy? 

Yes, provided we have sufficient knowledge and an 
opportunity to perform them; for the spiritual good of 
our neighbor should affect us far more than his corporal 
welfare. 

^ My brethren, if any one of you err from the truth, and one 
convert him, he must know that he who causeth a sinner to be 
converted from the error of his way, shall save his soul from 
death, and shall cover a multitude of sins' (James v. 19, 20). 

36. When are we in general bound to admonish or 
rebuke our neighbor in a brotherly manner? 

When it is necessary, in order to prevent him from 
committing sin, and when our admonition will evidently 
be of service. 

^If thy brother shall offend against thee, go and rebuke him 
between thee and him alone,' etc. (Matt, xviii. 15). 

37. How is fraternal rebuke to be given? 

With all possible prudence, love, and meekness. 

^Brethren, if a man be overtaken in any fault, instruct such 
one in the spirit of meekness' (Gal. vi. 1). 

Application. Be peaceable and kind to every one, es- 
pecially to your brothers and sisters, and to your rela- 
tions. Bear with the faults and frailties of your neigh- 
bor; never render evil for evil; but pray for him who 
may have offended you. 

Membership in approved Catholic charitable and 
other fraternal associations is an excellent means to pro- 
mote and practise brotherly love. 



CATECHISM OF THE CATHOLIC KELIGION 169 

§ 3. On Christian Self-Love. 

38. May a Christian love himself also? 

Yes, he may and ought to love himself; for Christ 
says : ' Thou shalt love thy neighbor as thyself f 

39. In what does Christian self-love consist? 

Christian self-love consists in being, above all things, 
\ solicitous for the salvation of one^s soul. 

40. Why must we be solicitous, above all things, for 
the salvation of our soul? 

1. Because the soul has been created to the likeness 
of God, has been ransomed with the precious blood of 
Jesus Christ, and sanctified by the grace of the Holy 
Ghost; and 2. Because on the salvation of the soul de- 
pends our eternal welfare (Matt. xvi. 26). 

41. What are we to do in order to secure the salvation 
of our soul? 

1. We must carefully avoid sin, and every occasion of 
sin; 2. If nevertheless we have sinned, we must not de- 
lay to do sincere penance; and 3. We must earnestly en- 
deavor to practise virtue, and to do good works. 

1. 'They that commit sin and iniquity are enemies to their 
own souP (Tob. xii. 10). 2. 'Delay not to be converted to the 
Lord, and defer it not from day to day; for His wrath shall 
come on a sudden, and in the time of vengeance He will destroy 
thee^ (Ecclus. v. 8, 9). 3. 'Wherefore, brethren, labor the 
more, that by good works you may make sure your calling and 
election^ (2 Pet. i. 10). 

42. May we also love our body and temporal goods in 
a Christian manner? 

Yes, we may^ and are also bound to love, in a Chris- 
tian and supernatural manner, our body and temporal 
goods, as health, property, and good reputation. 

43. When do we love our body in a Christian manner? 

When we love it, 1. Because it is the dwelling-place 
of our soul, and her instrument for the service of God; 



170 CATECHISM OF THE CATHOLIC EELIGION 

and 2. Because it also was sanctified in Baptism^ and is 
destined for eternal glory. 

He who loves his body in this manner will constantly subdue 
its unlawful desires, and thus, according to the admonition of 
St. Paul, ^Present it a living sacrifice, holy, pleasing unto God' 
(Eom. xii. 1). 

44. When do we love the goods of this world in a Chris- 
tian manner? 

When we love them, 1. As far as all created things 
have their origin in God and are His gifts; and 2. As 
far as they serve ns, to promote the honor of God, to 
assist the needy^ and to fulfil the duties of our state of 
life. 

He who loves the goods of this world in this manner will not 
turn his heart away from God, in order to seek his happiness 
in them, but will make such a use of them that on their account 
he will not forfeit those of Heaven. 

45. What is opposite to this Christian love of one's 
self? 

Inordinate self-love. 

46. When is self-love inordinate? 

1. When man prefers his own honor and will to the 
honor and will of God; 2. When he is more solicitous 
for his body and for temporal things than for his soul 
and eternal salvation; and 3. When he seeks his own 
welfare to the unlawful injury of his neighbor. 

This vicious self-love is the source of all sins. ^Men shall 
be lovers of themselves, covetous, haughty, proud, blasphemers, 
disobedient to parents, ungrateful, wicked, without affection, 
without peace, slanderers, incontinent, unmerciful, without kind- 
ness, traitors, stubborn, puffed up, and lovers of pleasures more 
than of God' (2 Tim. iii. 2-4). 

47. Is every self-love that is not supernatural, vicious 
and inordinate? 

No ; there is also a merely natural self-love, by which 

we may indeed love ourselves^ and all that belongs to us, 

in a lawful manner, but not meritorious to salvation. 

*Thus also those who are evil know how to give [through 
natural love] good gifts to their children' (Luke xi. 13). 



CATECHISM OF THE CATHOLIC RELIGION 171 

Application, Oppose in good time that pernicious 
self-love by which a person^ in all that he thinks^ speaks^ 
and does^ has not in view the honor of God or the wel- 
fare of his neighbor^ but only his own self^ and his pre- 
tended advantages over others. 

CHAPTEE II. 

On the Ten Commandments of God. 

(See Short Hist, of Bevealed Eeligion, 11.) 

1. Where is our duty of loving God and our neighbor 
more fully contained? 

In the Ten Commandments^ which God gave to Moses 
written on two tables of stone. 

2. What are the Ten Commandments? 

1. I am the Lord thy God. Thou shalt not have 
strange gods before me; thou shalt not make to thyself 
any graven thing to adore it. 

2. Thou shalt not take the name of the Lord thy God 
in vain. 

3. Eemember that thou keep holy the Sabbath day. 

4. Honor thy father and thy mother, that it may be 
well with thee, and thou mayest live long on the earth. 

5. Thou shalt not kill. 

6. Thou shalt not commit adultery. 

7. Thou shalt not steal. 

8. Thou shalt not bear false witness against thy 
neighbor. 

9. Thou shalt not covet thy neighbor's wife. 

10. Thou shalt not covet thy neighbor's house, nor 
his field, nor his servant, nor his handmaid, nor his ox, 
nor his ass, nor anything that is his. 

3. Why are we Christians also bouiid to keep these 
Commandments of the Old Law? 

1. Because Christ is not come ^to destroy the law, 



172 CATECHISM OF THE CATHOLIC EELIGIOI^ 

but to fulfil it^ (Matt. v. 17) — i.e., to confirm it^ and 
to teach iis how to observe it perfectly; and 2. Because 
the Ten Commandments contain that law which already 
binds all men^ since it is grounded in human nature^ and 
has been written by God in all human hearts (Eom. ii. 
15). 

4. If the law is written in all hearts, why did God give 
it to man also by revelation? 

That we may the more surely know the law of God, 
and be the more strongly impelled to fulfil it; for our 
capacity to know and to will what is good, has been very 
much weakened by sin. 

5. What in particular ought to induce us faithfully to 
keep the Divine Commandments? 

1. The reverence, love^ and gratitude which we OT^e to 
God; 2. The fear of eternal punishment, and the hope 
of eternal reward. 

THE FIRST COMMANDMEXT OF GOD. 

§ 1. The Honor and Worship of God. 

'I am the Lord thy God. Thou shalt not have strange gods 
before me; thou shalt not make to thyself any graven thing 
to adore it. ' 

6. What are we commanded by the First Command- 
ment? 

Bj^ the First Commandment we are commanded to 
pay to Almighty God due honor and adoration. 

7. How many kinds of honor do we owe to God? 

We owe to God two kinds of honor — namely, interior 
and exterior honor. 

8. How do we honor God * interiorly ' ? 

We honor God interiorly, 1. By faith, hope, and 
charity; 2. By reverence and adoration; 3. By thanks- 
giving for all His blessings; 4. By zeal for His honor; 
and 5. Bv obedience and resisrnation to His holv will. 



CATECHISM OF THE CATHOLIC RELIGION 173 

9. How do we sin against faith? 

1. By infidelity, heresy, and scepticism; 2. By im- 
pious and profane language, or by wilfully listening to 
it; likewise by reading or spreading irreligious books 
and writings; and 3. By indifference in matters of 
faith, or by actually denying it. 

Many popular novels and other books which are com- 
monly found in public libraries are dangerous to faith 
\ and morals. All, especially young persons, ought to 
seek competent advice regarding the selection of books 
to read. 

10. When do people become guilty of indifference in 
matters of faith? 

1. When they do not care for any religion, or when 
they consider all religions as equally good; 2. When 
they stand in need of being instructed, and neglect to 
attend the Catechism or Christian doctrine; and 3. 
When parents or guardians allow their children to be 
brought up in an erroneous belief. 

11. How do we sin against hope? 

1. By despair or by distrust of God; and 2. By pre- 
sumption or by false confidence. 

12. When do we sin by despair or by distrust? 

When we either do not hope at all for that which we 

ought to hope for from God,^ or when we do not hope 

for it with confidence in Him.^ 

Examples : ^ Cain and Judas ; ^ Moses and the Israelites in 
the desert. 

13. What are we to hope for from God? 

We are, above all, to hope for life everlasting, and for 
whatever is necessary and conducive to it — that is, the 
forgiveness of our sins and the grace of God. 

14. On what grounds are we to hope for these things? 

Because God, who is infinitely powerful, merciful, and 
faithful, has promised them to us, and Jesus Christ has 
merited them for us. 



174 CATECHISM OF THE CATHOLIC EELIGION 

15. What, then, is Christian hope? 

Christian hope is a virtue infused into our souls, by 
which we most confidently expect all the things which 
God has promised us through the merits of Jesus Christ. 

16. May every sinner hope for pardon? 

Yes^ every sinner^ even the greatest^ may and ought 

to hope for pardon, provided he will be converted with 

all his hearty and do penance. 

'If the wicked do penance for all his sins which he has com- 
mitted, and keep all my Commandments, living he shall live, 
and shall not die^ (Ez. xviii. 21). — Examples: The Ninivites, 
Mary Magdalen, the Thief on the Cross, and others. Parable 
of the Lost Sheep and of the Prodigal Son (Luke xv.). 

17. How far may we also expect temporal goods from 
God? 

As far as they help ns^ or at least do not hinder us, 
to obtain eternal salvation. 

18. When do we sin by presumption and false confi- 
dence ? 

1. When, relying on the mercy of God, we continue 
to" sin without fear, or delay our repentance to the end 
of our life; 2. When we rashly expose ourselves to a 
danger from which we confidently expect God will ex- 
tricate us. 

19. Is Christian hope also consistent with fear? 

Confidence in God does not exclude diffidence in our- 
selves^ ; therefore, we should neither be excessively timid 
about our salvation, nor should we throw off all sense of 
fear and solicitude for it.^ 

^ ' Wherefore he that thinketh himself to stand, let him take 
heed lest he falP (1 Cor. x. 12). ^I am not conscious to myself 
of anything, yet I am not hereby justified; but he that judgeth 
me is the Lord' (1 Cor. iv. 4). 'Justify not thyself before God, 
for He knoweth the heart' (Ecclus. vii. 5). ^ ' With fear and 
trembling work out your salvation' (Phili. ii. 12). 'I chastise 
my body, and bring it into subjection; lest perhaps, when I 
have preached to others, I myself should become a castaway' 
(1 Cor. ix. 27). 



CATECHISM or THE CATHOLIC KELIGION 175 

20. What sins are chiefly opposed to the love of God? 

In general^ all mortal sins; but in particular^ 1. In- 
difference and aversion to God and divine things; and 
2. Hatred and repugnance to Him and His paternal dis- 
pensations. 

21. How do we honor God also * exteriorly'? 

We honor God also exteriorly when we manifest our 
interior respectful sentiments towards Him by exterior 
actions ; as by our uniting with others in the public ser- 
vices of religion or in prayer, in common with others, 
by kneeling, and generally by our reverent demeanor 
during religious exercises. 

22. Why are we also commanded to honor God ex- 
teriorly? 

1. Because the body has been created by God as well 
as the soul, and, therefore, both should pay Him honor 
and homage; 2. Because it is quite natural to man to 
manifest his interior worship of God also exteriorly; 3. 
Because the interior worship is intensified by exterior 
worship; and 4. Because exterior worship is conducive 
and necessary for our mutual edification, for fortifying 
ourselves in our faith, and for preserving and propa- 
gating our Eeligion. 

Example: Daniel, who chose to be cast into the den of the 
lions rather than to give up the exterior adoration of God as 
prescribed by the Law (Dan. vi.). 

23. How do we sin against the exterior worship of 
God? 

By neglecting to attend divine service, or by behaving 

irreverently when we are present. 

Punishment of the men at Bethsames because they approached 
the Ark of the Lord in an irreverent manner (1 Kings vi. 19). 

24. May we sin in any other way against the rever- 
ence due to God? 

Yes, we sin also against it by idolatry, superstition, 
witchcraft, sacrilege, and simony. 



176 CATECHISM OF THE CATHOLIC KELIGION 

25. When does a person commit idolatry? 

He commits idolatry (worship of images) when he 
pays divine honor to any creature or things as the 
heathens did. 

26. When do we sin by superstition? 

1. When we honor God or the Saints in a manner 

contrary to the doctrine or practice of the Church; 2. 

When we attribute to things a certain power which they 

cannot have^ either by nature^ or by the prayers of the 

Churchy or by virtue of Divine dispensation. 

For instance: When we consult fortune-tellers and make 
them tell us our fortunes by cutting cards or by inspecting our 
hands; or when we have recourse to the interpretation of 
dreams, or to vain and foolish signs and practices, in order to 
know hidden things, or to obtain luck or health; still more, 
when for that purpose we abuse even holy names and blessed 
things. 

27. Is such superstition a grievous sin? 

It is generally a very grievous sin^ because he who 
practises such things mostly expects the assistance of 
the evil spirit, if not openly, at least secretly ; but, at all 
events, puts that confidence in idle or delusive things 
which he ought to place in God alone. 

28. Is it also superstitious to wear on our persons 
images (medals) of the Saints, or blessed things? 

On the contrary, it is praiseworthy, if it is done with 
a pious intention — that is to say, with confidence in 
God, in the intercession of the Saints, or in the prayer 
and blessing of the Church. 

29. How do people become guilty of witchcraft? 

When they try, with the help of the evil spirits, to find 

hidden treasures, to injure others, or to work wonderful 

things. 

Thus one day that wicked one, Antichrist, will do, 'Whose 
coming is according to the working of Satan, in all [deluding] 
power, and signs, and lying wonders, and in all seduction of in- 
iquity to them that perish' (2 Thess. ii. 9, 10). This God will 



CATECHISM or THE CATHOLIC EELIGION 177 

permit for the just punishment of those who rejected the Chris- 
tian truth and the Divine miracles. 

30. What is to be thought of consulting spiritistic 
mediums, engaging in spiritistic meetings, evoking the 
spirits of the dead, and other such practices? 

Such practices are forbidden by the First Command- 
ment, and are highly sinful and dangerous (Deut. 
xviii.). 

31. What is sacrilege? 

Sacrilege is a profanation of holy things, holy per- 
sons, or holy places; for instance, the unworthy receiv- 
ing of a Sacrament, the ill-treatment of an ecclesiastic, 
the desecration of a church or of sacred vessels, etc. 

Examples: Punishment of King Baltassar (Dan. v.), of Heli- 
odorus (2 Mac. iii.). How Christ cast the sellers out of the 
Temple, see John ii. 15. 

32. When does a person commit simony? 

When he buys or sells spiritual things, preferments, 
and the like, for money or money's worth; as Simon, 
the Magician, intended to do (Acts viii.). This sin has 
been forbidden by the Church under the most severe 
penalties, even under pain of excommunication. 

Application. Make every day Acts of Faith, Hope, 
and Charity, and never neglect to say your Morning and 
Evening Prayers. At church behave with reverence, 
and pray with attention, on your knees, and with your 
hands joined. N^ever use forbidden or suspicious 
means, in order to cure diseases or to discover hidden 
things. Are you in doubt whether the use of certain 
things is permitted or not, ask the Priest or your Con- 
fessor. 

§ 2. The Veneration and Invocation of the Saints. 

33. What does the CathoUc Church teach respecting 
the veneration and invocation of the Saints? 



178 CATECHISM OP THE CATHOLIC RELIGION 

She teaches that it is right and available to salvation 
to honor and invoke the Saints. 

34. But is not the honor which we pay to the Saints 
against the First Commandment? 

By no means; for 1. We pay no Divine honor to the 
Saints; and 2. We honor and praise in the Saints God 
Himself^ who has shown Himself so powerful and mer- 
ciful in them. 

35. What is the difference between the honor which 
we show to God and that which we show to the Saints? 

1. We honor and adore God alone as our Sovereign 
Lord and the Author of all good things; but we honor 
the Saints only as His faithful servants and friends. 
2. We honor God for His own sake^ or on account of the 
infinite perfections which He has of Himself; but we 
honor the Saints on account of the gifts and advantages 
which they have received from God. 

36. But do we not kneel down when we honor the 
Saints? Do we not build churches and altars, and offer 
the Sacrifice of the Mass to them, as to God Himself? 

We kneel down^ it is true; but we do not adore the 
Saints any more than a courtier adores his king when 
on his knees he asks a favor of him. We consecrate 
churches and altars^ and offer the Holy Sacrifice of the 
Mass to God alone^ although^ at the same time^ we honor 
the memory of the Saints^ and implore their interces- 
sion. 

From the most ancient times the Church has approved and 
cherished such veneration, has instituted festivals, built 
churches and altars in commemoration of the Saints, and im- 
plored their intercession at the Holy Sacrifice; and God often 
confirmed such devotion by extraordinary graces. Churches are 
not consecrated to the Saints whose names they bear, but to 
God, under the invocation of the Saints. 

37. What shoxild we have principally in view when we 
venerate the Saints? 

We should imitate their virtues, and strive to become 



CATECHISM OF THE CATHOLIC EELIGION 179 

like them, that we may also one day share in their eter- 
nal happiness. 

38. In what does our praying to God differ from our 
praying to the Saints? 

We pray to God that He may help ns by His Om- 
nipotence ; but we pray to the Saints that they may help 
us by interceding with God for us. 

^ 39. Is it, then, in the power of the Saints in Heaven to 
obtain anything from God in our behalf? 

It was in their power when they were living on earth ; 

much more must it be so now that they are in Heaven; 

for death does not dissolve the communion between them 

and us. (See the Ninth Article of the Creed.) 

'Pray one for another, that you may be saved; for the con- 
tinual prayer of a just man availeth much' (James v. 16). — No 
one but a most obstinate infidel can deny the miracles which 
were, and are still, wrought by the intercession of the Saints 
(Proceedings of the Church at a Beatification or Canonization). 

40. Does the Holy Scripture also testify that the 
Saints in Heaven pray for us? 

Yes^ the Holy Scripture says^, 1. That the Angels pray 

for man;^ 2. That the Prophet Jeremias^ long after his 

deaths ' prayeth much for the people^ and for all the 

holy city' (2 Mac. xv. 14) ; and 3. That the four-and- 

twenty Ancients incessantly offer up the prayers of the 

Saints at the throne of the Most High (Apoc. v. 8). 

^ ^ And the Angel of the Lord answered, and said : O Lord 
of Hosts, how long wilt Thou not have mercy on Jerusalem, and 
on the cities of Juda?^ (Zach, i. 12). ^When thou didst pray 
with tears, I offered thy prayer to the Lord,' said the Angel 
Raphael to Tobias (Tob. xii. 12). 

41. Do, then, the Saints in Heaven know anything of 
us? 

If they did not know anything of us, the Archangel 
Eaphael could not have offered the prayer of Tobias to 
God, nor could there be joy before the Angels of God 



180 CATECHISM OF THE CATHOLIC EELIGION 

upon one sinner doing penance^ as the Gospel testifies 
(Luke XV. 10). 

42. But is it not a mark of distrust in Jesus Christ 
when we address ourselves to the Saints? 

Xo; for 1. We expect grace and salvation from God 
alone through the merits of Jesus Christ; and 2. If it 
were a mark* of distrust^ St. Paul would not have applied 
to the faithful^ saying : ' I beseech you^ brethren, through 
our Lord Jesus Christ, that you may help me in your 
prayers for me to God^ (Eom. xv. 30). 

43. Why does God grant us many graces through the 
intercession of the Saints? 

Because it is the will of God that we should acknowl- 
edge our own unworthiness and the merits of His faith- 
ful servants. Therefore He Himself, in former times, 
commanded the friends of Job, saying : ^ Go to my ser- 
vant Job, . . . and my servant Job shall pray for you ^ 
(Job xlii. 8). 

44. Whom should we in particular honor and invoke 
above all the Angels and Saints? 

Mary, the Blessed Virgin and Mother of God. 

45. Why should we particularly honor and invoke 
Mary? 

1. Because she is the Mother of God, and therefore 
far surpasses all the Angels and Saints in grace and 
glory; 2. Because, for that very reason, her intercession 
with God is most powerful. 

46. Should we also honor the images of Jesus Christ 
and of the Saints? 

Yes, certainly; for if even a child honors the like- 
nesses of his parents, and a subject the image of his 
prince, so much the more must we honor the images of 
our Lord and of His Saints. 

How strictly the veneration of holy images was at all times 
observed in the Church, was shown in the eighth century, when 
the heretics called Iconoclasts [image-breakers] arose. They 



CATECHISM OF THE CATHOLIC EELIGION 181 

were supported by the Greek Emperor, and they raged most ob- 
stinately and furiously against the images and those who re- 
vered them. But they were not able to abolish the pious prac- 
tice. The faithful firmly suffered all imaginable ill-treatment^ 
even torture and death; and in the year 787 the new heresy was 
solemnly condemned by the Seventh General Council. 

47. But does not the Scripture say : ^ You shall not 
make to yourselves any idol or graven thing ' ? 

True ; but it is also immediately added : ' To adore 
it^ (Levit. xxvi. 1), as the heathens did. But we Cath- 
olics detest the adoration of images. 

God Himself commanded Moses to ^make two cherubim of 
beaten gold on the two sides of the oracle^ (Exod. xxv. 18), and 
also to ^make a brazen serpent, and set it up for a sign' (Num^ 
xxi. 8), which was a figure of our Crucified Eedeemer. 

48. But is it not superstitious to pray before images? 

Not at all; for when we pra)^ before the images of 
Jesus Christ and His Saints^ we pray^ not to the images, 
but to Jesus Christ and to the Saints^, whom they rep- 
resent. 

49. Does it not prove that we put our trust in images 
when we go on pilgrimages to them? 

ISTo; for we do not visit holy places because we trust 
in the images that are honored there^ but because we 
know that God has been pleased to bestow many graces 
and benefits in such places^ and therefore feel ourselves 
animated to pray there with greater fervor and confi- 
dence. 

50. What is the use of placing images of Christ and of 
the Saints in our churches? 

They instruct and strengthen us in our faith^ and in« 
cite us to live in conformity to it^ whilst they represent 
before our eyes the mysteries of our Eeligion, the his- 
tory of our Eedemption^ and the holy lives of the Saints. 

51. Why do we honor the relics of the Saints? 

Because their bodies were living members of Jesus 
Christ, and temples of the Holy Ghost, and will one day 
rise again from the dead to eternal glory. 



182 CATECHISM OF THE CATHOLIC EELIGION 

At all times relics have been kept in honor in the Church. As 
early as in the second century, the Christians in Antioch and 
Smyrna, as they testified themselves, honored the relics of their 
holy bishops, Ignatius and Polycarp, who had suffered death 
for Jesus Christ. 

52. Whence do we know for certain that the venera- 
tion of relics is pleasing to God? 

From this: that God has frequently been pleased to 

work great miracles through their means^ as we read in 

the Holy Scripture and in the history of the Church. 

^When the man [whom they were burying] had touched the 
iDones of Eliseus, he came to life, and stood upon his feet^ (4 
Kings xiii. 21). ^And God wrought by the hand of Paul more 
than common miracles; so that even there were brought from 
his body to the sick, handkerchiefs and aprons, and the diseases 
departed from them, and the wicked spirits went out of them' 
(Acts xix. 11, 12). St. Augustine, St. Ambrose, and others, 
give us an account of the miracles which were wrought at the 
graves of St. Stephen, St. Felix of Nola, St. Gervasius, and of 
many other Saints. 

The authenticity of a relic which is exposed to the veneration 
of the faithful is not a matter of faith, but rests simply on 
human, but nevertheless credible, testimonies. 

Application. Honor the Blessed Saints in Heaven 
with great devotion, especially the Most Blessed Virgin, 
St. Joseph, and your Patron Saint. Diligently read 
their lives, and faithfully imitate their examples. Keep 
in your dwellings no immodest pictures, but have, by all 
means, holy images, and, above all, an image of your 
Crucified Eedeemer. Do not help to circulate unau- 
thorized prayers, or aid unauthorized persons to promote 
what are called chain prayers, as abuses may easily arise 
from these practices. (Feast of All Saints.) 

THE SECOND COMMA:NrDME]SrT OF GOD. 
* Thou shalt not take the name of the Lord thy God in vain. ' 

I. What does the Second Commandment forbid? 

The Second Commandment forbids all profanation of 
the holv name of God. 



CATECHISM OF THE CATHOLIC EELIGION 183 

2. How do we profane the name of God? 

We profane the name of God, 1. By irreverently pro- 
nouncing it; 2. By deriding religion; 3. By blasphemy; 
4. By sinful swearing, and by cursing ; and 5. By break- 
ing vows. 

3. How do we sin by irreverently pronouncing God's 
holy name? 

By pronouncing the name of God in jest, or in anger, 
^or in any other careless manner. 

This applies also to other names and words worthy of rever- 
ence, as the name of the Blessed Virgin, the Holy Cross, the 
Holy Sacraments, etc., and to the words of the Holy Scripture, 
which are never to be abused in jest or by way of derision. 

^The Lord will not hold him guiltless that shall take the 
name of the Lord his God in vain' (Exod. xx. 7). 

4. How do we sin by deriding religion? 

By scoffing at religion, at the rites or ceremonies of 

the Church, or by turning them into ridicule, in which 

cases we may also become guilty of blasphemy. 

* Knowing this first, that in the last days there shall come de- 
ceitful scoffers, walking after their own lusts, . . . you, there- 
fore, brethren, knowing these things before, take heed, lest being 
led aside by the error of the unwise, you fall from your own 
steadfastness' (2 Pet. iii. 3, 17). 

5. What is meant by blasphemy? 

By blasphemy is meant contemptuous and abusive 

language uttered against God, the Saints, or holy things. 

This sin is so great that, in the Old Law, those who were 
found guilty of it were put to death. ^He that blasphemeth 
the name of the Lord, dying let him die ; all the multitude shall 
stone him' (Levit. xxiv. 16). How Sennacherib, King of the 
Assyrians, was punished for blaspheming the Lord, see 4 Kings 
xix. 

6. May we also become guilty of blasphemy by thoughts? 

Yes, when we voluntarily think contemptuously of 
God or of the Saints. 

7. What is swearing or taking an oath? 

Swearing or taking an oath is to call the All-knowing 



184 CATECHISM OF THE CATHOLIC RELIGION 

<xod to witness that we speak the truth, or that we will 

keep our promise. 

We call God also to witness when we swear by Heaven, by 
the Holy Cross, or by the Gospel, etc. ^Whosoever shall swear 
by the temple, sweareth by it, and by Him that dwelleth in it; 
and he that sweareth by Heaven, sweareth by the throne of 
Ood, and by Him that sitteth thereon^ (Matt, xxiii. 21, 22). 

8. Is it ever lawful to take an oath? 

Yes; it is lawful and even obligatory when we are 
called upon to do so by competent authority in the inter- 
ests of justice^, as is the case of witnesses in a legal trial. 

p. Are we bound to keep a lawful oath? 

Yes ; it is a grievous sin not to fulfil a lawful oath^ if 
we are able to do so. 

10. How do we sin by swearing? 

^Ye sin by swearing, 1. When we swear falsely or in 

doubt; 2. When we swear^ or induce others to swear, 

without necessity; 3. When we swear to do what is evil, 

or to omit what is good. 

*Thou shalt swear in truth, and in judgment, and in justice' 
(Jer. iv. 2). 

11. What means swearing falsely, or in doubt? 

It means, 1. To assert with an oath that something 
is true, though we know that it is untrue, or do not know 
whether it is true or not; 2. To promise with an oath 
something which we do not intend to perform. 

12. What are we to think of perjury or a false oath? 

Perjury, especially in a court of justice, is one of the 

greatest crimes; because he who commits it, 1. Mocks 

God^s Omniscience, Sanctity, and Justice; 2. Destroys 

the last means of preserving truth and faith among 

men; and 3. Almost solemnly renounces God, and calls 

down His vengeance upon himself. 

'And the Lord said to me: This flying volume which thou 
seest is the curse that goeth forth over the face of the earth; 
for every one that sweareth shall be judged by it. I will bring 
it forth, saith the Lord of Hosts, and it shall come to the house 



CATECHISM OF THE CATHOLIC KELIGION 185 

of him that sweareth falsely by my name, and it shall remain 
in the midst of his house, and shall consume it, with the timber 
thereof, and the stones thereof (Zach. v. 3, 4; comp. Ezech. 
xvii.). 

13. When a person has sworn to do something evil,, 
or to omit something that is good, is he bound to keep 
such an oath? 

JSTo; for as it was a sin to take such an oath^ so it 
would be another sin to keep it. — Example : Herod 
(Mark vi. 23-28). 

14. What do you mean by cursing? 

Cursing means to wish any evil either to ourselves or 

to our neighbor^ or to any of God^s creatures^ whereby 

the name of God is frequently dishonored. 

Cursing is something very hateful, which betrays a rude, an- 
gry temper. From the mouth of a Christian or child of God 
nothing but ^ Messing^ ought to come forth (1 Pet. iii. 9). 
Cursing is at the same time an oath, when we call upon God to- 
punish us if we speak an untruth. 

15. What is a vow? 

A vow is a voluntary promise made to God to do 

something that is agreeable to Him, although there be 

no obligation to do it. 

Accordingly, a vow is: 1. A real promise^ by which we de- 
liberately bind ourselves, and not a mere desire cr resolution; 
2. A promise made to God, because it is to God alone we make 
vows; and 3. A promise to do something that is agreeable to 
God; therefore it cannot be anything trifling, sinful, or inju- 
rious to others, nor anything good in itself, but by which some- 
thing better is prevented or higher duties neglected. 

16. What does the Church teach with regard to vows? 

1. That they please God, because they are voluntary 

offerings made to Him. Thus God kindly accepted the 

vows of the Patriarch Jacob/ and of the pious Anna^ 

the mother of Samuel/ and granted their petitions. 

^ ' And Jacob made a vow, saying : If God shall be with me^ 
and I shall return prosperously to my father ^s house, of all 
things that Thou shalt give to me, I will offer tithes to Thee^ 
(Gen. xxviii. 20-22). ^*Anna made a vow, saying: O Lord of 



186 CATECHISM OF THE CATHOLIC EELIGION 

Hosts, if Thou wilt be mindful of me, and wilt give to Thy 
servant a man-child, I will give him to the Lord all the days of 
his life^ (1 Kings i. 11). 

2. That it is a sacred duty to keep them^ unless it be 

impossible to do so. People should therefore be very 

cautious about making vows^ and should^, in general, 

ask advice of their Confessor^ or some other prudent 

Priest. 

* If thou hast vowed anything to God, defer not to pay it. It 
is much better not to vow, than after a vow not to perform the 
things promised' (Eccles. v. 3, 4). 

17. If it should become very difficult to keep a vow, in 
whole or in part, what is to be done ? 

One's confessor ought to be consulted who may^ if 
necessary^ seek a dispensation from the Bishop or the 
PopC;, according to the character of the vow. 

18. Is it sufficient not to dishonor the name of God? 

Xo; we must also honor and revere it; i.e., we must 
gratefully praise it^ devoutly call upon it^ steadily con- 
fess it^ and exert ourselves to promote its honor. 

Application. Carefully avoid the shameful habit of 
cursing and swearing. ^ A man that sweareth much 
shall be filled with iniquity, and a scourge shall not de- 
part from his house ^ (Ecclus. xxiii. 12). On the con- 
trary, often invoke with devotion the names of Jesus 
and Mary, especially in temptations against purity. 

THE THIRD COMMANDMENT OF GOD. 
* Bemember that thou keep holy the Sabbath-day. ' 

1. What are we commanded by the Third Command- 
ment? 

By the Third Commandment we are commanded to 
sanctify the Lord's day by performing works of piety 
and abstaining from servile works. 

2. Which is the Lord's day? 

In the Old Law it was the seventh day of the week. 



CATECHISM OF THE CATHOLIC EELIGION 187 

or the Sabbath-day (day of rest)^ in memory of God^s 
resting on that day^ after He had finished the work of 
Creation in six days. In the New Law it is the first 
day of the week^ or the Sunday^ in memory of the ac- 
complishment of our Redemption^ which is a new spirit- 
ual Creation (Gal. vi. 15). 

^In six days the Lord made heaven and earth, and the sea, 
and all things that are in them, and rested on the seventh day; 
therefore the Lord blessed the seventh day, and sanctified it ^ 
(Exod. XX. 11; comp. Gen. ii. 2, 3). 

3. How was our Redemption accomplished on the 
Sunday? 

It was on a Sunday that onr Saviour rose from the 
dead^ and it was also on a Sunday that He sent down the 
Holy Ghost upon His Church. 

4. What works of. piety should we perform on the 
Sunday? 

1. We are bound to hear Mass^ and^ if possible, we. 
should also attend the other Divine Service^, especially 
the Sermon and Catechetical Instruction; and 2. We 
should receive the Holy Sacraments, read books of de- 
votion, or meditate on the great truths of our Eeligion, 
and occupy ourselves in works of mercy, either corporal 
or spiritual (James i. 27). 

5. Which works are servile and forbidden? 

All bodily w^orks which are commonly performed by 

servants, day-laborers, and tradesmen. 

Works by which the mind only is exerted are not numbered 
amongst the servile works. But all those noisy and those 
merely worldly employments, which disturb quiet religious ob- 
servance, such as law-suits, buying and selling, etc., are also 
forbidden. 

6. Is it never lawful to do servile work on a Sunday? 

It is lawful : 1. When the Pastors of the Church, for 
weighty reasons, give a dispensation; and 2. As often 
as the honor of God,^ the good of our neighbor,^ or ur- 
gent necessity^ require it. 



188 CATECHISM OF THE CATHOLIC EELIGION 

It is lawful to engage in occupations which on ac- 
count of public welfare cannot be interrupted on Sun- 
day, as for example, those of railroad employes, watch- 
men, bakers, etc. 

Persons compelled to work on Sunday should consult 

a Confessor or Pastor. 

Examples : Matt. xii. ^ Officiating in the Temple, v. 5. ^ Para- 
ble of the sheep that falls into a pit, v. 11, 12. ^ The Disciples 
plucking ears of corn, v. 1-4. 

7. Are they only giiilty who themselves do forbidden 
work? 

Xo; those also are guilty who without any necessity 
require their inferiors, as servants, day-laborers, or 
tradesmen, to do such work, or allow them to do it ; for 
God says : ' That thy man-servant and thy maid-servant 
may rest, even as thyself^ (Deut. -v. 14). 

8. Is the Sunday profaned only by servile work and 
staying away from Divine Service? 

Xo; it is likewise profaned by debauchery, intemper- 
ance, and extravagant games, sports, and amusements, 
which make of the Lord^s day a day of revelry and pub- 
lic scandal. 

9. What should we particularly consider in order to be 
deterred from profaning the Sunday? 

We should consider : 

1. The temporal and eternal punishment with which 

God threatens such as break the Sabbath. 

'They grievously violated my Sabbaths; I said, therefore, 
i:hat I would pour out my indignation upon them in the desert, 
and would consume them^ (Ezech. xx. 13). 'Keep you my Sab- 
bath; for it is holy unto you: he that shall profane it shall be 
put to death ^ (Exod. xxxi. 14). 

2. That it is an unjustifiable heedlessness not to de- 
\ ote even so much as one day to the care of our immortal 
soul, after the body has been taken care of during six 
•days. 

3. That the observance of the Sunday is a public pro- 



CATECHISM OF THE CATHOLIC RELIGION 189 

fession of our Christian Faith, and, consequently, that 
by its profanation we bring disgrace on our Eeligion, 
and give great scandal to our fellow-Christians. 

Zeal of the Jews in keeping holy the Sabbath day (2 Mac. vi. 
11). 

Application. Always observe the Lord's day con- 
scientiously, and never be induced to violate it, either 
by thoughtlessness and excessive fondness for amuse- 
ments, or by the example of wicked or infidel people. 
^ God be merciful unto us ; it is not profitable to us to 
forsake the law' (1 Mac. ii. 21). 

THE FOURTH COMMAI^DMENT OF GOD. 
'Honor thy Father and thy Mother.' 

1. What is commanded by the Fourth Commandment? 

By the Fourth Commandment children are com- 
manded to show reverence, love, and obedience to their 
parents, and inferiors to their superiors. 

2. Why must children reverence, love, and obey their 
parents? 

Because, next to God, their parents are their greatest 
benefactors, and supply His place in their regard. 

3. How should children reverence their parents? 

They should venerate their parents as the representa- 
tives of God, and should therefore always show them 
respect in word and deed. 

'Honor thy father in work and word, and all patience' (Ec- 
clus. iii. 9). 

4. How should children love their parents? 

They should, 1. Be grateful to them, and wish them 
well from their heart; 2. They should make them happy 
by their good conduct; 3. They should assist them in 
their necessities, and take care of them in tneir old age ; 
and 4. They should bear with their faults and weak- 
nesses. 

^With thy whole heart honor thy father, and forget not the 



190 CATECHISM OF THE CATHOLIC RELIGION 

groanings of thy mother. Remember that thou hadst not been 
born but through them, and make a return to them as they 
have done for thee' (Ecclus. vii. 28-30). Example of Jesus, 
who, when dying on the cross, still provided for His Mother. 

5. How should children obey their parents? 

1. They should do what their parents command;, and 

not do what they forbid, provided they order nothing 

bad or unjust; and 2. They should willingly receive, 

and readily follow, their advice and admonitions. 

'Children, obey your parents in all things; for this is well 
pleasing to the Lord^ (Col. iii. 20). Example of Jesus, who, 
though 'God blessed for ever,' yet was subject to Mary and 
Joseph. 

6. What have children to expect who faithfully observe 
the Fourth Commandment? 

In this life, they may be sure of God's protection and 

blessing, and in the other^ of eternal happiness. 

^ Honor thy father and thy mother, which is the first com- 
mandment with a promise; that it may be well with thee, and 
thou mayest be long-lived upon earth ^ (Eph. vi. 2, 3). ^ Honor 
thy father, that a blessing may come upon thee from him, 
and his blessing may remain in the latter end. The father ^3 
blessing establisheth the houses of the children, but the 
mother ^s curse rooteth up the foundation' (Ecclus. iii. 9-11), — 
Examples: Sem, Isaac, Kuth, Samuel, young Tobias. 

7. When do children sin against the reverence they 
owe to their parents? 

They sin against the reverence they owe to their par- 
ents, 1. When in their heart they despise or disregard 
them; 2. When they speak ill of them; 3. When they are 
ashamed of them; and 4. When they treat them harshly 
and insolently. 

*The eye that mocketh at his father, and that despiseth the 
labor of his mother in bearing him, let the ravens of the brooks 
pick it out, and the young eagles eat it' (Prov. xxx. 17). 

8. When do children sin against the love they owe to 
their parents? 

They sin against the love they owe to their parents, 
1. \Yheji they wish or do them evil; 2. When, by their 



CATECHISM OF THE CATHOLIC EELIGION 191 

-bad behavior^ they give them trouble, and bring dis- 
grace upon them, or otherwise grieve them, or put them 
in a passion; 3. When they do not assist them in their 
need or old age; 4. When they do not bear with their 
failings; and 5. When they do not pray for their par- 
ents, whether living or dead. 

'He that striketh his father or mother shall be put to death. 
He that curseth his father or mother shall die the death' (Exod. 
xxi. 15, 17). 'Son, support the old age of thy father, and 
grieve him not in his life; and if his understanding fail, have 
patience with him, and despise him not when thou art in thy 
strength; for the relieving of the father shall not be forgotten' 
(Ecclus. iii. 14, 15). 

9. When do children sin against the obedience due to 
their parents? 

They sin against the obedience due to their parents, 

1. When they obey them badly, or not at all; 2. When 

they do not willingly listen to their admonitions ; and 3. 

When they offer resistance to their corrections. 

* If a man have a stubborn and unruly son, who will not hear 
the commandments of his father or mother, and being corrected, 
slighteth obedience^ they shall take him, and bring him to the 
ancients of the city, and shall say to them: This our son is 
rebellious and stubborn, he slighteth hearing our admonitions, 
he giveth himself to revelling, and to debauchery and banquet- 
ings: the people of the city shall stone him, and he shall die; 
that you may take away the evil out of the midst of you, and 
all Israel hearing it may be afraid^ (Deut. xxi. 18-21). 

10. What have those children to expect who do not 
fulfil their duties towards their parents? 

In this life they have to expect the curse of God^ dis- 
grace^ and ignominy; and in the life to come^ eternal 
damnation. 

'Cursed be he that honoreth not his father and mother, and 
all the people shall say: Amen' (Deut. xxvii. 16). 'Remember 
thy father and thy mother, lest God forget thee, and thou wish 
that thou hadst not been born, and curse the day of thy nativity ' 
(Ecclus. xxiii. 18, 19). — Examples: Cham, Absalom, the Sons 
of Heli the High-Priest. 



193 CATECHISM OF THE CATHOLIC KELIGION 

11. What superiors, besides our parents, must we 
honor, love, and obey? 

Our guardians^ tutors^ teachers^ employers, masters 
and mistresses, and all our Spiritual and Civil Supe- 
riors. 

12. What are our duties towards our guardians, tutors, 
teachers, and employers? 

^Ye must consider them as the representatives and as- 
sistants of our parents; and, therefore, our duties to- 
vrards them are in proportion to those which children 
owe to their parents. 

13. What are the particular obligations of servants to 
their masters and mistresses? 

They should, for the Lord's sake, show them respect- 
ful obedience, and honestly fulfil their contracts towards 
them (1 Pet. ii. 9, 10). 

'Servants, obey in aU things your masters according to the 
flesh, not serving to the eye, as pleasing men, but in simplicity 
of heart, fearing God. Whatsoever you do, do it from the 
heart, as to the Lord, and not to men; knowing that you shall 
receive of the Lord the reward of inheritance^ (Col. iii. 22-24). 
* Servants, be subject to your masters with all fear, not only to 
the good and gentle, but also to the forward^ (1 Pet. ii. 18). 

14. How do servants sin against their masters and 
mistresses? 

1. By disobedience, obstinacy, moroseness, and ill- 
will; 2. By laziness, by pilfering dainties, and by wast- 
ing and embezzling their goods; 3. By calumny, detrac- 
tion, and tale-bearing; and, most of all, 4. By teaching 
evil to their children, by assisting them to do evil, or by 
conniving at it. 

15. What are our duties towards our Spiritual Supe- 
riors? 

We are bound, 1. To honor and love them as the rep- 
resentatives of God, and our Spiritual Fathers; 2. To 
submit to their ordinances; 3. To pray for them; and 4. 



CATECHISM OF THE CATHOLIC RELIGION 193 

To provide for their support in the manner established 

by law and custom. 

^With all thy soul fear the Lord, and reverence his priests' 
(Ecclus. vii. 31). ^ Ohej your prelates, and be subject to them; 
for they watch as being to render an account of your souls, that 
they may do this with joy, and not with grief; for this is not 
expedient for you' (Hebr. xiii. 17). ^ The Lord ordaiiied that 
they who preach the Gospel should live by the GospeP (1 Cor. 
ix. 14; comp. Luke x. 7, and 1 Tim. v. 17, 18). — Example of 
the Christians, when Peter was in prison (Acts xii. ; comp. Gal. 
iv. 14, 15). 

1 6. When do we sin against our Spiritual Superiors? 

1. When^ by word or deed^ we violate the reverence 
due to them^ or when, by speaking ill of them^ we lower 
their character; 2. When we oppose them, and thereby 
may be the cause of schism and scandal; and 3. When, 
contrary to our duty, we refuse to contribute towards 
their support, and to provide for the Divine Service. 

*He that despiseth you, despiseth me' (Luke x. 16). 'The 
Lord knoweth how to reserve the unjust unto the day of judg- 
ment to be tormented; and especially them who despise govern- 
ment, audacious, self-willed, they fear not to bring in sects, 
blaspheming. They allure by the desires of fleshly riotousness 
those who for a little while escape, such as converse in error: 
promising them liberty, whereas they themselves are the slaves 
of corruption' (2 Pet. ii.). 'Woe unto them, for they have 
gone in the way of Cain, and have perished in the contradiction 
of Core' (Jude 11). — Examples: Core, Dathan, and Abiron, 
swallowed up by the earth (Num. xvi.) ; Forty-two boys torn 
by two bears (4 Kings ii. 24). 

17. What are our duties towards our Civil, or Temporal, 
Rulers? 

We are bound^ 1. To show to onr Civil Eulers, or- 
dained by God^ respect^ fidelity, and conscientious obe- 
dience, and to suffer anything rather than raise sedition 
against them; 2. To pay the taxes imposed by them; and 
3. To assist them in their necessities and dangers; and 
even to sacrifice our property and life in defence of our 
country against its enemies. 

*Let every soul be subject to higher powers; for there is no 



194 CATECHISM OF THE CATHOLIC EELIGION 

power but from God, and those that are, are ordained of God. 
Therefore, he that resisteth the power, resisteth the ordinance 
of God; and they that resist, purchase to themselves damna- 
tion. Wherefore be subject of necessity, not only for wrath, 
but also for conscience^ sake. Eender therefore to all men 
their dues: tribute to whom tribute is due; custom to whom 
custom; fear to whom fear; honor to whom honor ^ (Eom. xiii. 
1-7). — Examples: Jesus and the first Christians. David towards 
Saul (1 Kings xxiv. 7). 

1 8. How do we sin against our Civil Rulers? 

1. By hatred and contempt; 2. By reviling and blas- 
pheming them; 3. By refusing to pay the taxes due to 
them ; 4. By resistance and rebellion ; and 5. By any sort 
of treason^ violence^, or conspiracy^ against our Govern- 
ment and country. 

Of those ^who despise dominion, and blaspheme majesty/ 
the Apostle St. Jude says : ^ These are murmurers, full of com- 
plaints, walking according to their own desires, and their mouth 
speaketh proud things, admiring persons for gain's sake' (Jude 
8 and 16). 

19. When are parents, superiors, and sovereigns not 
to be obeyed? 

When they command anything unlawful before God. 

'We ought to obey God rather than men' (Acts vii. 29). — 
Examples: Joseph in the house of Putiphar; Susanna; the 
three Young Men at Babylon; the seven Machabees; the Apos- 
tles before the Council. 

20. How should young people behave towards the 
aged? 

Young people should treat the aged respectfully^ listen 

to their good advice^ and^ as far as possible^ lighten the 

hurden of their old age. 

^ Else up before the hoary head, and honor the person of the 
aged man, and fear the Lord thy God^ (Levit. xix. 32), 

Application. Hearken now to your parents^ teachers, 
Pastors^ etc., and follow them, ^ Lest thou mourn at the 
last, and say: Why have I hated instruction, and my 
heart consented not to reproof, and have not heard the 
voice of them that taught me, and have not inclined my 
ear to masters?^ (Prov. v. 11-13). 



CATECHISM OF THE CATHOLIC RELIGION 195 

21. Does the Fourth Commandment regard children 
and inferiors only? 

It includes also the duties of parents and superiors. 

22. What are the duties of parents towards their chil- 
dren? 

The first and most sacred duty of parents is to bring 
up their children for God and for eternal life. There- 
fore they should^ 1. Teach them well themselves^ and 
get them well instructed in the Catholic Eeligion; 2. 
Train them up^ as early as possible^ to a pious and vir- 
tuous life; 3. Set them good example; 4. Guard them 
against being led into sinful or dangerous courses; and 
5. Correct their faults with Christian charity. 

^And you, fathers, bring your children up in the discipline 
and correction of the Lord' (Ephes. vi. 4). ^The child that is 
left to his own will, bringeth his mother to shame' (Prov. xxix. 
15). ^Withhold not correction from a child; for if thou strike 
him with ,the rod, he shall not die, and thou shalt deliver his 
soul from hell' (Prov. xxiii. 13, 14). 

23. How do parents sin when they neglect these their 
duties? 

They sin grievously^ and, moreover, render themselves 
accessory to the sins of their children, and often are the 
cause of their eternal damnation (Hell). 

24. Have parents charge only of the * eternal ' salvation 
of their children? 

They have charge also of their temporal welfare and 
success ; therefore they sin, 1. When they inconsiderately 
squander their property; 2. When they do not take 
proper care of the food, clothing, or health of their chil- 
dren; or 3. When they neglect to accustom them early 
to labor, and to make them learn something useful. 

Parents must not unreasonably interfere with their 
children's liberty in the choice of a state of life or a 
partner in marriage. 

25. What are the duties of masters and mistresses 
towards their servants? 



196 CATECHISM OF THE CATHOLIC RELIGION 

They should, 1. Xot treat them harshly, but kindly; 
2. Give them their just wages and sufficient nourish- 
ment; 3. Urge them, by word and example, to fulfil their 
religious duties, and to do all that is right; and 4. Keep 
them from evil and all occasions of sin. 

'If thou have a faithful servant, let him be to thee as thy 
OTvn soul: treat him as a brother^ (Ecclus. xxxiii. 31). 'Mas- 
ters, do to your servants that which is just and equal, knowing 
that you also have a Master in Heaven^ (Coloss. iv. 1). 'But 
if any man have not care of his own, and especially of those of 
his house, he hath denied the faith, and is worse than an in- 
fider (1 Tim. V. 8). 

26. What are the obligations of Civil Rulers to their 
inferiors? 

Civil Rulers are ordained by God for the good of the 
people; therefore they should, 1. Promote public wel- 
fare as much as lies in their power; 2. Perform the 
duties of their office with wisdom and incorruptible jus- 
tice; 3. Punish evil; and 4. Be to all a pattern of a 
Christian life. 

'The power is God^s minister to thee for good' (Rom. xiii. 
4). 'And charging the judges, Josaphat said: Take heed w}iat 
you do; for you exercise not the judgment of man, but of the 
Lord; and whatsoever you judge, it shall redound to you. 
There is no iniquity with the Lord our God, nor respect of per- 
sons, nor desire of gifts' (2 Paral. xix. 6, 7). Therefore, at 
elections for public offices, it is necessary, above all things, to 
consider piety, judgment, and an honest and energetic will in 
the person to be elected. 

Application. Always honor your Civil Eulers as the 
ministers of God for your own good, and never listen to 
those enemies of all law and order, who ^ promise lib- 
erty, whereas they themselves are the slaves of corrup- 
tion^ (2 Peter ii. 19). Besides observing the laws, all 
are bound to live together in harmony, as far as possible, 
and to endeavor, each according to his means and ability, 
to ]}romote virtue, peace, good order and the common 
welfare. 



CATECHISM OF THE CATHOLIC RELIGION 197 

THE FIFTH COMMANDMENT OF GOD. 
'Thou shalt not kill/ 

1. What sins does the Fifth Commandment forbid? 

The Fifth Commandment forbids all sins by which 
we may injure our neighbor or ourselves^ whether as to 
the life of the body or of the soul. 

2. When do we injure our neighbor as to the life of 
his body? 

1. When we kill^ strike^ or wound him in an unjust 
manner; and 2. When^ by vexation or harsh treatment, 
we embitter and shorten his life. 

3. What sin does he commit who deliberately kills his 
neighbor in an unjust manner? 

He commits the heinous sin of murder that cries to 
Heaven for vengeance; for 1. He wantonly invades 
the rights of God; 2. He undermines the safety of 
human society; and 3. He plunges his neighbor into the 
greatest temporal^ and often into eternal, ruin. 

The deliberate destruction of infant life before birth, 
even in its earliest stages, as is sometimes done by sur- 
geons, physicians, nurses, and others is nothing less than 
wilful murder. 

'Whosoever shall shed man's blood, his blood shall be shed; 
for man was made to the image of God' (Gen. ix. 6). How 
murder is punished, even in this life, by tormenting remorse, 
and often by an ignominious death, we learn from the examples 
of Cain (Gen. iv. 16), of Ahab and Jezabel (3 Kings xxi. xxii., 
and 4 Kings ix.). 

4. Is it ever lawful to destroy human life? 

Yes, it is lawful, 1. For the supreme authority to do 
so in the execution of criminals (Eom. xiii. 4) ; and 2. 
For others, in defence of their country, or, when neces- 
sary, in protecting life from unjust attack. 

5. Is it also lawful to send a man a challenge, or to 
accept his, to a duel in defence of our honor? 

No; for such a duel in any case, even if it be not for 



198 CATECHISM OF THE CATHOLIC RELIGION 

life and death, is a great crime, which is in direct oppo- 
sition to all order established by God and man; there- 
fore all those who are accessory to it, even all voluntary 
witnesses, incur excommunication. 

6. Does the Fifth Commandment forbid only the actual 
crime of taking away the life of our neighbor? 

It also forbids everything that leads and induces to 

the crime; as anger, hatred, envy, quarrelling, abusive 

words, and imprecations. 

^Whosoever hateth his brother is a murderer' (1 John iii. 
15). 'But I say to you, that whosoever is angry with his 
brother, shall be in danger of the judgment' (Matt. v. 22). 

7. When do we injure ourselves as to the life of our 
body? 

1. When we take away our life; and 2. AATien we im- 
pair our health, or shorten our life, by intemperance in 
eating and drinking, by violent anger, by immoderate 
grief, etc. 

8. What sin does he commit who deliberately makes 
away with himself? 

He commits three horrible crimes : 1. A crime against 
the Divine Majesty, who alone has power over life and 
death; 2. A crime against his own soul, which he merci- 
lessly plunges into eternal hell-fire; and 3. A crime 
against human society, and especially against his rela- 
tions, on whom he brings inexpressible grief and dis- 
grace. 

9. How does the Church, therefore, punish suicide, or 
self-murder? 

She refuses Christian burial to the self-murderer, for 
his own punishment, as well as to deter others from do- 
ing the same. 

10. Are we never allowed to expose our life or our 
health to danger? 

Xever without necessity; but, when a higher duty re- 
quires it, we may (Matt. x. 28). 



CATECHISM OF THE CATHOLIC RELIGION 199 

11. May we desire our own death? 

No^ we may not when the desire proceeds from dejec- 
tion or despair; but we may when we ardently desire 
to offend God no more^ and to be united with Him in 
Heaven. 

*I desire to be dissolved, and to be with Christ' (Phili. i. 23). 

12. When do we injure our neighbor as to the Ufe of 
his soul? 

When we scandalize him ; that is, when we deliberately 
seduce him to sin, or voluntarily influence him^ and give 
him occasion, to commit it. 

13. Who render themselves guilty of this sin? 

In general, all those who in any way incite, advise, 
or help others to do evil, command them to do it, or ap- 
prove of it; and in particular those, 1. Who use impious 
or filthy language, or dress themselves immodestly; 2. 
Who spread abroad bad books and pictures; 3. Who open 
their houses to thieves, drunkards, gamblers, or other 
wicked men, for their unlawful meetings ; and 4. Those 
superiors who give bad example, or who do not hinder 
evil, as they are in duty bound to do. 

14. What should in particular deter us from giving 
scandal? 

1. The thought that he who gives scandal is a min- 
ister of Satan, destroying those souls which Jesus Christ 
has ransomed with His blood, by seducing them to sin. 

^He [the devil] was a murderer from the beginning' (John 
viii. 44). ^Destroy not him, for whom Christ died' (Eom. xiv. 
15). 

2. The dreadful consequences of seduction, since 

those who have themselves been seduced generally seduce 

others, and thus the sin is continually propagated. 

The whole human race corrupted through the descendants of 
Cain (Gen. vi.). Jeroboam's sin and punishment (3 Kings xii.- 
xiv.). 

3. The awful sentence of Jesus Christ. 



200 CATECHISM OF THE CATHOLIC RELIGION 

^ He that shall scandalize one of these little ones that believe 
in me, it were better for him that a millstone should be hanged 
about his neck, and that he should be drowned in the depth of 
the sea. Woe to the world because of scandals; woe to that 
man by whom the scandal cometh' (Matt, xviii. 6, 7). Ex- 
ample of Eleazar, who chose to die rather than scandalize young 
men (2 Mac. vi.) ; and of St. Paul (1 Cor. viii. 13). 

15. What must we do when we have injured our 
neighbor as to his body or soul? 

We must not only repent and confess the sin^ but we 
must also^ as far as it is in our power^ repair the evil 
we have done. 

16. What are we * commanded ' by the Fifth Command- 
ment? 

We are commanded^ 1. To live in peace and union 
with our neighbor; 2. To promote, according to our con- 
dition, his spiritual as well as his corporal welfare ; and 
3. To take also reasonable care of our own life and 
health. 

Application. Xever presume to curse, to abuse, or to 
strike any one ; but, as it is becoming to a child of God, 
be peaceable, kind, and meek. Shun a seducer, as the 
devil ; for he is about to kill your soul, let his words or 
promises be ever so charming and pleasing. Beware of 
murdering your neighbor's soul by any scandalous act 
or word. 



THE SIXTH AND NINTH COMMANDMENTS OF GOD. 

'Thou shalt not commit adultery.' 

'Thou shalt not covet thy neighbor's wife.' 

I. What does the Sixth Commandment forbid? 

The Sixth Commandment forbids, 1. Adultery and 
all sins of impurity; as unchaste lookS;, words, jests, 
touches, and whatsoever else violates modesty; and 2. 
Everything that leads to impurity. 

' But fornication and all uncleanness, let it not so much as be 



CATECHISM OF THE CATHOLIC EELIGION 201 

named among you, as becometh saints, or obscenity, or foolish 
talking, or scurrility^ (Eph. v. 3, 4). 

2. What is it that generally leads to impurity? 

1. Curiosity of the eyes; 2. Immodest dress; 3. Flat- 
terers or seducers ; 4. Obscene books and scandalous pic- 
tures; 5. Nocturnal interviews, indecent plays and 
dances; 6. A too free intercourse with the other sex; 
7. Drunkenness and revelry; and 8. Idleness and ef- 
feminacy. 

3. What does the Ninth Commandment forbid? 

The Ninth Commandment especially forbids the de- 
sire to have another man's wife/ and, in general, all 
impure thoughts and desires. 

^ ^ Whosoever shall look on a woman to lust after her, hath 
already committed adultery with her in his heart' (Matt. v. 28). 

4. Are impure thoughts and desires always sins? 

As long as they displease us, and we endeavor to ban- 
ish them from our mind, they are not sins. 

5. When do we sin by impure thoughts? 

We sin by impure thoughts when we voluntarily rep- 
resent immodest things or actions to our mind, and 
when we voluntarily take pleasure in them. 

As it is a sin against purity designedly to look at immodest 
things, so it is also a sin to represent such things to our mind, 
or, when such representations are involuntary, willingly to take 
complacency or pleasure in them. 

6. When do we sin by impure desires? 

We sin by impure desires when we voluntarily wish 
to see, hear, or do something that is contrary to chastity 
or purity. 

7. What should we do when we are tempted by impure 
thoughts and desires? 

1. We should, in the very beginning, earnestly resist 
them, and implore the assistance of God; and 2. When 
the temptation continues, we should not be discouraged, 
bttt persevere in our resistance, and endeavor to occupy 
our minds with some good subject. 



202 CATECHISM OF THE CATHOLIC EELIGION 

1. ^As I knew that I could not otherwise be continent, except 
God gave it, I went to the Lord, and besought Him with my 
whole heart' (Wisd. viii. 21). 2. ^Blessed is the man that en- 
dureth temptation; for when he hath been proved, he shall re- 
ceive the crown of life' (James i. 12). 

8. Why must we most carefully guard against im- 
purity? 

1. Because no sin is more shameful; and 2. Because 
none is attended with such dreadful consequences. 

9. Why is this sin so shameful? 

Because man^ who^ as the image and temple of God, 
is called to a pure and holy life^ is degraded by it to the 
level of an impure or unclean animal; whence it is 
styled, Sin of impurity or undeanness (comp. 1 Cor. 
iii. 17). 

10. What are the consequences of impurity? 

1. It robs man of his innocence, and infects his body 
and soul ; 2. It leads him to many other sins and vices, 
and often to murder and despair; and 3. It plunges him 
into misery, ignominy, and shame, and finally into eter- 
nal damnation. 

^He that joineth himself to harlots will be wicked: rotten- 
ness and worms shall inherit him' (Ecclus. xix. 3). ^The whore- 
mongers shall have their portion in the pool burning with fire 
and brimstone' (Apoc. xxi. 8). 

Examples: Impurity led David, Solomon, the two Elders 
(Dan. xiii.), Herod, and Herodias into the greatest crimes. 
Chiefly on account of impurity, nearly the entire human race 
was destroyed by the Deluge; Sodom and Gomorrha, by a rain 
of brimstone and fire ; twenty-four thousand Israelites were put 
to death in the desert; and almost the whole tribe of Benjamin 
perished by the sword. 

11. Is every sin of impurity a grievous sin? 

Yes, every sin of impurity which one commits 
knowingly and willingly, either with himself or with 
others, is a mortal sin ; ^ for know you this and under- 
stand,^ says St. Paul (Ephes. v. 5), ^that no fornicator, 
or unclean person, hath inheritance in the kingdom of 
Christ and of God.^ 



CATECHISM OF THE CATHOLIC RELIGION 203 

12. Are all sins of impurity equally grievous? 

No ; some are more grievous than others^ according to 
the persons with whom the sin is committed ; or accord- 
ing as the sin is more heinous and unnatural^ and its 
consequences are more pernicious. 

13. What are we to do when we doubt whether any- 
thing is a sin against purity? 

We must consult our Director^ and in the meantime 
carefully avoid what we are doubtful of. 

14. What are we * commanded ' by the Sixth and Ninth 
Commandments ? 

We are commanded to be decent and modest in all 
our thoughts^ looks^ words^ and actions^ and to preserve 
most carefully the innocence of our soul as the greatest 
good and the most beautiful ornament of man. 

15. What means should we employ in order to pre- 
serve our innocence? 

We should^ 1. Shun all bad company and all occasions 
of sin (Ecclus. iii. 27) ; 2. Carefully guard our senses^, 
especially our e3^es (Psalm cxviii.'37) ; 3. Often receive 
the Holy Sacraments ; 4. In temptation recommend our- 
selves to God and to the Blessed Virgin; 5. Eemember 
that God sees everything, and that we may die at any 
moment (Ecclus. vii. 40) ; and 6. We should earnestly 
exercise ourselves in humility, in the mortification of the 
flesh, and in self-denial (Gal. v. 24). 

Application, Love the innocence of your soul; often 
meditate on these words of the Holy Scripture : ^ Oh ! 
how beautiful is the chaste generation with glory; for 
the memory thereof is immortal, because it is known 
both with God and with men. It triumpheth crowned 
for ever, winning the reward of undefiled conflicts^ 
(Wisd. iv. 1, 2). Therefore, whether you are by your- 
self or with others, never say or do anything that may 
not be said or done before people of propriety; and 



204: CATECHISM OF THE CATHOLIC KELIGION 

should any one attempt to lead you to what is wrong, 
repulse him or seek for the protection of others. ' M)^ 
son, if sinners shall entice thee, consent not to them. 
If they shall say : Come with us ; my son, walk not thou 
with them^ (Prov. i. 10-15). Avoid all immoral books, 
magazines and newspapers. ( See note to quest. 9, First 
Commandment.) 

THE SEYEXTH COMMAXDMEXT OF GOD. 
'Thou shalt not steal.' 

1. What does the Seventh Commandment forbid? 

The Seventh Commandment forbids us to injure our 
neighbor in his property by robbery or theft, by cheating, 
usury, or in any other unjust way. 

2. Who are guilty of robbery or theft? 

Xot only those who are properly called robbers and 
thieves, but also all those, 1. Who give them advice or 
assistance ; 2. Who buy, sell, hide, or keep stolen goods ; 
3. Who do not return the things they have found or 
borrowed; 4. Who do not pay their debts; and 5. All 
those who beg without need, and thus defraud the real 
poor of their alms. 

3. How is fraud committed? 

1. By injuring, openly or secretly, our neighbor's 
property or business; 2. By giving false weight or meas- 
ure, or bad money, or practising any other deceit in 
buying or selling; 4. By refusing to pay our lawful 
debts when we can do so. 

4. How, also, may servants and employees be guilty of 
fraud? 

1. By disposing of their employer's property with- 
out his consent; 2. By wasting time or material; and 
by disregarding just agreements or contracts w^hich they 
have made with their employers. 

Servants may not give alms of the property of their 
employers w^ithout their consent. 



CATECHISM OF THE CATHOLIC KELIGION 205 

5. In what other ways may we sin against the Seventh 
Commandment ? 

1. By gambling and other extravagances injurious to 
one^s family; 2. By evading our just share of public 
burdens, such as paying taxes; 3. By wasting or ap- 
propriating public money unjustly; 4. By usurious 
practices. 

6. Who are guilty of usurious practices? 

1. Those who exact unlawful interest for money 
loaned; 2. Those who purchase in large quantities ar- 
ticles of food and other necessaries, in order to obtain 
more than a just price for them; 3. In general, those 
who in trade take unfair advantage of their neighbor's 
ignorance or necessity. 

7. May we also grievously sin against the Seventh 
Conmiandment by petty thefts or frauds? 

Yes : 1. When we so often repeat them that the owner 
suffers a considerable loss, and even when we have only 
the intention of thus repeating them; and 2. When the 
loss of a thing, trifling in itself, causes our neighbor a 
considerable injury. 

8. What must we do when we are in possession of ill- 
gotten goods or have unjustly injured our neighbor? 

We must restore the ill-gotten goods, and repair, as 
far as we are able, the injury done ; without this we can- 
not obtain pardon from God. 

9. Who is bound to make restitution or reparation? 

1. He who is in possession of the things stolen, or of 
their value, or who has really done the injury. 

2. If he does not do it, the obligation devolves on 
those who, by counsel or action, were accessory to the 
sin, or who did not hinder it, although they were able 
to do so, and were bound by the duties of their station or 
office to hinder the wrong. 

ID. How much must be restored? 

1. If one has knowingly and unjustly taken or de- 



206 CATECHISM OP THE CATHOLIC RELIGION 

tained his neighbor's goods^ he must fully compensate 
him. 

2. If he did it unhnowingly and unwillingly, he must, 

as soon as he comes to know that it is another man\s 

property, restore all that is still left and as much more 

as his wealth has increased by it. 

In the former case, full restitution must be made not only of 
the things stolen, or, if they are gone, of their value, but also 
of that which, in the meantime, they have produced; those ex- 
penses, however, being deducted which even the owner would 
not have been able to avoid. And, in general, the owner must 
be compensated for all the profits which he has been deprived 
of, and for all the losses he has suffered. In the latter case, 
we are bound to restore all that which, after deducting the ex- 
penses, is still remaining of the ill-gotten goods and of their 
produce, and, in general, as much as, by their possession and 
temporary use, we have become the richer. 

11. To whom must restitution of the ill-gotten goods be 
made? 

To the owner or to his heirs ; but if this be not possi- 
ble^ they must be given to the poor or be appropriated 
to religious and charitable purposes. 

12. What must they do who cannot immediately make 
restitution? 

They must sincerely have the intention of doing so 
as soon as they can; and^ in the meantime, they must 
employ all. reasonable means to enable themselves to per- 
form this duty. 

13. What should we bear in mind in order to guard 
against stealing, or against neglecting to make restitu- 
tion? 

1. That death will at length wrest the ill-gotten goods 
from us, and perhaps sooner than we expect ; 2. That the 
stolen property will bring us, not happiness and bless- 
ing, but misfortune and malediction, uneasiness and a 
miserable end;^ and 3. That there is no greater foolish- 
ness than to forfeit Heaven for the perishable things of 



CATECHISM OF THE CATHOLIC EELIGION ^07 

this world, and to plunge our soul into unquenchable 

fire.^ 

^^He who soweth iniquity shall reap evils ^ (Prov. xxii. 8). 
^ ^ What doth it profit a man if he gain the whole world, and 
suffer the loss of his own soul? Or what exchange shall a man 
give for his soulT (Matt. xvi. 26). 

14. What are we commanded by the Seventh Com- 
mandment? 

We are commanded to give to every one his due^ and 
to be charitable to our neighbor. 

Application. Give to every one his own, and be con- 
tented with what you have. ^ A little, justly gained, is 
better than much, gained unjustly.^ Never steal any- 
thing, be it ever so little, and mind this true saying: 
^ Small beginnings make great endings.^ Beware of 
daintiness, drunkenness, idleness, gambling, vain show, 
and finery ; for all this leads people to robbery and theft, 
and brings them to ruin. 

THE EIGHTH COMMANDMENT OF GOD. 
^ Thou shalt not bear false witness against thy neighbor. ' 

1. What does the Eighth Commandment forbid? 

The Eighth Commandment forbids above all to give 

false evidence; that is, to say in a court of justice what 

is not true. 

'And bringing two men, sons of the devil, they made them 
sit against him [Naboth] ; and they, like men of the devil, bore 
witness against him before the people^ (3 Kings xxi. 13). 

2. How are we to give evidence in a court of justice? 

We must tell the exact truth, just as we know it, and 
neither more nor less. 

3. What other sins are forbidden by the Eighth Com- 
mandment? 

1. Lies and hypocrisy; 2. Detraction and calumny or 
slander; 3. False suspicion and rash judgment; and, in 



208 CATECHISM OF THE CATHOLIC RELIGION 

general, all sins by which the honor or character of our 
neighbor is injured. 

4. What is meant by a lie? 

To say knowingly and deliberately what is not true, 
with the intention of deceiving. 

5. Is it ever lawful to tell a lie? 

Xo ; it is never lawful to tell a lie, neither for our own 
nor for another^s benefit, not even in jest or need; for 
every lie is essentially opposed to God, who is truth it- 
self. 

^A He is a foul blot in a man' (Ecclus. xx. 26). ^ Lying lips 
are an abomination to the Lord ' (Prov. xii. 22). — Example: 
Punishment of Ananias and Saphira (Acts v.). Although it is 
never lawful to tell an untruth, yet we are sometimes bound by 
charity or official duty to conceal the truth. 

6. How do we sin by hypocrisy? 

By pretending to be better or more pious than we 
really are, in order to deceive others. 

^Woe to you, Scribes and Pharisees, hypocrites! because you 
are like to whited sepulchres, which outwardly appear to men 
beautiful, but within are full of dead men's bones, and of all 
filthiness. So you also outwardly indeed appear to men just, 
but inwardly you are full of hypocrisy and iniquity' (Matt, 
xxiii. 27, 28). 

7. How do we sin by detraction? 

By revealing the faults of others without any neces- 
sity. 

8. When is it allowed to reveal the faults of others? 
We are allowed, and even bound, to reveal them, 1. 

When it is for the good of the guilty person; or 2. When 
it is necessary for preventing a greater evil. 

Q. What is to be observed in making such revelation? 

1. The revelation must proceed from a pure motive 
of charity, and be made to such only as are able to rem- 
edy the evil; 2. The fault is not to be exaggerated, nor 
is what is uncertain to be represented as certain. 

10. How do we sin by calumny or slander? 

By imputing faults to our neighbor which he has not 
at all, or by exaggerating his real faults. 



CATECHISM OF THE CATHOLIC EELIGION 209 

'If a serpent bite in silence, he is nothing better that back- 
biteth secretly^ (Eccles. x. 11). — Example: Aman (Esth. 
xiii.). 

11. Is every calumny or detraction equally sinful? 

No; the sin is the greater, 1. The more important the 
fault is, and the more considerable the person of whom 
it is mentioned; 2. The greater the loss and injury is 
which he suffers by it; 3. The more people there are who 
hear it ; and 4. The worse our intention is in divulging 
it. 

A most injurious and detestable sin is tale-tearing or whis- 
pering — i.e.y when we relate to a person what another has said 
of him, and thus create hatred and dissension between them. 
* The whisperer and the double-tongued is accursed ; for he hath 
troubled many that were at peace' (Ecclus. xxviii. 15). 

12. Is it also a sin even to listen to detraction or cal- 
umny? 

Yes^ it is a sin^ 1. To listen with pleasure to detraction 

or calumny ; 2. Not to prevent it when it is in our power ; 

and 3. To occasion and encourage it by asking questions 

or approving of it. 

^ Hedge in thy ears with thorns, hear not a wicked tongue^ 
(Ecclus. xxviii. 28). ^The north wind driveth away rain, as 
doth a sad countenance a backbiting tongue^ (Prov. xxv. 23). 

13. What is he obliged to do who, by slander or abu- 
sive language, has injured the character of his neighbor? 

He is obliged^ 1. To retract the slander or to beg par- 
don; and 2. To repair all the injury he has done him. 

'A good name is better than great riches^ (Prov. xxii. 1). 
Therefore it is an obligation to restore the former as well as the 
latter. 

14. Must we also retract when we have divulged * true ' 
but hidden faults? 

No ; in such a case we should try to excuse our neigh- 
bor, and to repair his honor by some other lawful means. 

15. When do we sin by false suspicion and rash judg- 
ment? 



210 CATECHISM OF THE CATHOLIC RELIGION 

We sin^ 1. By false suspicion^, when^ without sufficient 
reason^ we deliberately surmise evil of our neighbor; 
and 2. By rash judgment, when^ without sufficient rea- 
son^ we believe the evil to be true and certain. 

'Judge not, that you may not be judged. . . . Why seest 
thou the mote that is in thy brother's eye, and seest not the 
beam that is in thine own ejeV (Matt. vii. 1, 3). 

1 6. What are we * commanded* by the Eighth Com- 
mandment? 

We are commanded^ 1. To speak the truth in all 
things; 2. To be solicitous for the honor and reputation 
of every one; and 3. To bridle especially our tongue. 

17. How far should we also be solicitous for our own 
honor? 

As far as the honor of God^ the edification of our 

neighbor^ and the duties of our state of life require it. 

' We forecast what may be good not only before God, but also 
before men' (2 Cor. viii. 21). Yet we should always be ready 
to suffer also reproach and ignominy for our own and our neigh- 
bor 's salvation, or for the sake of Jesus Christ. In this sense it 
is said, ^If one strike thee on thy right cheek, turn to him also 
the other' (Matt. v. 39); and, ^If you be reproached for the 
name of Christ, you shall be blessed' (1 Pet. iv. 14). 'And 
they [the Apostles] indeed went from the presence of the Coun- 
cil rejoicing that they were accounted worthy to suffer re- 
proach for the name of Jesus' (Acts v. 41). 

18. How are we to be solicitous for our own reputa- 
tion? 

Above all by continually leading a Christian life/ 
and by avoiding^ to the best of our power^ even the least 
appearance of evil.^ In defence of our reputation vrhen 
attacked we can use none but lawful means. 

^ ' But with modesty and fear, having a good conscience : that 
whereas they speak evil of you, they may be ashamed who false- 
ly accuse your good conversation in Christ' (1 Pet. iii. 16). 
^ ' From all appearance of evil refrain yourselves ' ( 1 Thess. v. 
22). 

19. How may we best guard against the sins of the 
tongue? 



CATECHISM OF THE CATHOLIC RELIGION 211 

1. By not talking inconsideratel}^^ and by bearing in 
mind that we have to give an account of every idle word 
we speak (Matt. xii. 36) ; and 2. By keeping our heart 
free from ambition, envy, hatred, vengeance, etc. 

1. ^He that keepeth his mouth, keepeth his soul; but he that 
hath no guard on his speech, shall meet with evils ^ (Prov. xiii. 
3). 2. ^O generation of vipers, how can you speak good things, 
whereas you are evil? for out of the abundance of the heart 
the mouth speaketh^ (Matt. xii. 34). 

Application. Detest all lies and falsehoods. Never 
speak uncharitably of your neighbor, nor grieve him by 
reproachful words : ' The stroke of a whip maketh a 
blue mark; but the stroke of the tongue will break the 
bones ^ (Ecclus. xxviii. 21). However, do not conceal 
faults from those who can correct them. 

THE TENTH COMMANDMENT. 
^Thou shalt not covet thy neighbor's goods.' 

1. What does the Tenth Commandment forbid? 

The Tenth Commandment forbids all voluntary de- 
sire of our neighbor's goods. 

^The desire of money is the root of all evils' (1 Tim. vi. 10). 
— Example: Achab (3 Kings xxi.). 

2. What are we * commanded ' by the Tenth Command- 
ment? 

We are commanded to be contented with what is our 
own^ and not to be envious of what belongs to others? 

3. How can a Christian, even in poverty, be easily con- 
tented with his own? 

By bearing in mind^ 1. That a clean conscience is 
the greatest treasure; 2. That our true home is in the 
other world; 3. That Christ also has become poor for 
our sakC;, and that one day He will magnificently reward 
all those who patiently sufl:er poverty for His sake. 

4. Why does God fprbid not only all evil actions, but 
also all evil thoughts and desires? 

Because evil thoughts and desires defile the hearty and 
finally lead also to evil actions. 



212 CATECHISM OF THE CATHOLIC EELIGION 

'Man seeth those things that appear, but the Lord beholdeth 
the heart' (1 Kings xvi. 7). 'From the heart come forth evil 
thoughts, murders, adulteries,' etc. (Matt. xv. 19). 

Application. Turn your thoughts toward eternity, 
and you will have no difficulty to despise all that is tem- 
poral. ^ Walk in the Spirit/ i.e., love God, the Supreme 
Good, ^ and you shall not fulfil the lusts of the flesh ' 
(Gal. V. 16). Happy is he who can truly say : ' My soul 
longeth and fainteth for the courts of the Lord; my 
heart and my flesh have rejoiced in the living God ^ 
(Ps. Ixxxiii. 3). 

CHAPTER III. 

The Six Commaxdmexts of the Church. 

1. Are there, besides the Commandments of God, any 
others which Christians are bound to keep? 

Yes, the Commandments of the Church. 

2. Whence has the Church a right to give Command- 
ments? 

From Jesus Christ Himself^ who has commissioned 

His Church to guide and govern the faithful in His 

name (pages 142-3^ quest. 42-4:1). 

Therefore, to despise the Commandments of the Church is to 
despise Christ Himself. ^He that heareth you, heareth me; 
and he that despiseth you, despiseth me^ (Luke x. 16). 

3. Has the Church no further right than to give Com- 
mandments ? 

She has also a right to watch over the observance of 
these Commandments^ and to punish those who break 
them ; for instance, to refuse them the Holy Sacraments 
(Matt, xviii. 18)^ and finally to exclude them from the 
Church;, and to deprive them of Christian burial when 
they die (1 Cor. v. 3-5). (See page 133, quest. 10.) 

4. Which are the general or chief Commandments of 
the Church? 



CATECHISM OF THE CATHOLIC EELIGION 213 

These six: 

1. To abstain from servile- work and to hear Mass on 
all Sundays and Holydays of obligation. 

2. To fast and to abstain on the days appointed by 
the Church. 

3. To confess our sins at least once a year. 

4. To receive worthily the Blessed Eucharist at Easter 
or within the time appointed. 

5. To contribute to the support of our pastors. 

6. Not to marry persons within the forbidden degrees 
of kindred or otherwise prohibited by the Church; nor 
to solemnize marriage at the forbidden times. 

5. Why has the Church given us these Command- 
ments? 

To explain the Commandments of God more pre- 
cisely^ and to determine more particularly how they are 
to be kept; and 2. To lead us to a religious and peniten- 
tial life^ and thereby to secure our eternal salvation. 

6. How do these Commandments of the Church bind 
us? 

They bind us strictly — that is^ under pain of grievous 
sin. 

^If he will not hear the Church, let him be to thee as the 
heathen and publican' (Matt, xviii. 17). Even in the Old Law 
God had ordained: 'He that will be proud and refuse to obey 
the commandment of the priest, that man shall die, and thou 
shalt take away the evil from Israel; and all the people hearing 
it shall fear, that no one afterwards swell Avith pride' (Deut. 
xvii. 12, 13). 

Application, Be determined always humbly and con- 
scientiously to observe the Commandments and Ordi- 
nances of the Churchy that one day Jesus Christ may 
own you as a faithful sheep of His flock^ which He has 
charged St. Peter and his successors to feed. 

THE FIRST COMMANDMENT OF THE CHURCH. 

I. What are we commanded by the First Command- 
ment of the Church? 



214 CATECHISM OF THE CATHOLIC EELIGION 

By the First Commandment^, Wu are commanded, in 
the first place, to keep holy the Sundays and the Holy- 
days which the Church has instituted in honor of our 
Lord and of His Saints, by resting from servile work. 

As in the Old Law, on certain occasions — for instance, after 
the victory gained by the Jews over Holof ernes (Judith xvi. 
31), and over Aman (Esther ix.) — festivals were instituted in 
memory of the blessings received from God; so also has the 
Christian Church, in different times, most justly commanded 
that several Holydays or anniversaries should be celebrated in 
honor of Jesus Christ, of His glorious Mother, and of the 
Saints, His glorified friends. 

2. For what purpose were the Feasts of Our Lord in- 
stituted? 

They were instituted that we should^ 1. Devoutly 
meditate on the mysteries of our Eedemption; 2. Thank 
God for His graces; and 3. Eenew our zeal in serving 
Him, and thus render ourselves worthy of the fruits of 
Eedemption. 

In the course of each Ecclesiastical Year, the whole life of 
Jesus Christ is so represented to us in its principal parts as if 
the mysteries which we commemorate were renewed before our 
eyes. Therefore it is the intention of the Church that we should 
every year contemplate with her the life of Christ from its be- 
ginning to its end. In Advent we should, by repentance and 
longing expectation, prepare the way for the coming of our Ee- 
deemer into our hearts; in Lent we should, by penance and 
mortification, participate in His sufferings, die to sin, and spir- 
itually rise with Him to a new life at Easter. At the approach 
of the Feast of Pentecost we should ardently long for the gifts 
of the Holy Ghost, and then continually endeavor to co-operate 
with the graces received. 

3. Why were the Feasts of the Saints instituted? 

That we may, 1. Praise the Lord for the graces which 
He has bestowed upon them, and, through them, upon 
us also; 2. Eepresent to our mind their exemplary vir- 
tues upon earth and their eternal bliss in Heaven, and 
resolve to imitate them; and 3. Implore their interces- 
sion with God. 



CATECHISM OF THE CATHOLIC RELIGION 215 

4. Can the Church also suppress Holydays? 

As she has full power to institute Holydays, so she 
has also a right to suppress them again, to transfer them^ 
or to limit them to certain places, when time and cir- 
cumstances require it. 

The doctrine of the Church always is, and must be, one and 
the same, because it comes from God; but it is not so with her 
regulations and laws of discipline, which she makes after the 
lapse of ages, and must adapt to variety of times and places. 
Therefore, without detriment to the unity of her doctrine, there 
may be a difference in the celebration of her festivals. 

Besides the Sundays, the following festivals are Holydays of 
obligation in the United States : The Circumcision of our Lord^ 
January 1; Ascensio7i of our Lord; Assumption of the Blessed 
Virgin, August 15; All Saints j November 1; The Immaculate 
Conception of the Blessed Virgin, the Patronal Festival of the 
American Church, December 8; and Christmas, or The Nativity 
of our Lord, December 25. 

Application. Prepare yourself, in conformity with 
the spirit of the Church, as fervently for every chief fes- 
tival of the 3^ear as if it were the last in your life. Be- 
ware of profaning the Holydays of obligation by servile 
work, by excesses, or sinful amusements. 

5. What are we further commanded to do by the First 
Commandment of the Church? 

By the First Commandment we are further com- 
manded to assist, on all Sundays and Holydays of obli- 
gation, at the Holy Sacrifice of the Mass with due at- 
tention^ reverence, and devotion. 

6. Why are we commanded especially to hear Mass on 
Sundays and Holydays of obligation? 

Because the Sacrifice of the Mass is the most holy 
and salutary of all Divine Services, and that in which 
the Most High is honored in the most worthy manner. 

7. Who are obliged to hear Mass on Sundays and 
Holydays of obligation? 

All who have sufficiently attained the use of reason 
(which is generally the case about the age of seven) are 



216 CATECHISM OF THE CATHOLIC RELIGION 

strictly bound to hear Mass, unless weighty reasons, as 
illness, nursing the sick, etc., excuse them from it. 

8. When do we sin against this command of the 
Church? 

1. When, through our own fault, we lose either the 
entire Mass or a great part of it: and 2. When during 
Mass we give way to voluntary distractions, look about 
through curiosity, talk, laugh, or otherwise behave ir- 
reverently. 

^ The Lord is in His holy temple : let all the earth keep silence 
I)efore Him' (Hab. ii. 20). 

9. Where shotild the faithftd hear Mass on Sundays 
and Holydays? 

In the parish church, when it is possible ; but they can 
also fulfil this obligation in any other public church. 

10. Why does the Church wish that the faithful should 
attend Divine Service especially in their parish church? 

Because in the parish church the pastor preaches and 
offers the Sacrifice of the Mass principally for his 
parishioners. 

11. Does this Commandment of the Church also com- 
mand us to hear the sermon? 

According to the letter it does not; but according to 
the spirit it certainly does; for the hearing of the word 
of God also belongs to the worthy celebration of the Sun- 
days and Holydays, and is, in general, an essential duty 
of a Christian. 

In the primitive Church the sermon was generally preached 
at Mass after the Gospel; therefore the Church, which com- 
mands us to hear Mass, had no occasion for giving a particular 
and express commandment to hear the sermon. 

12. Why are all Christians bound to hear the word of 
God? 

1. Because the word of God is for all a most power- 
ful means of sanctification, ordained by God Himself; 
2. Because it is indispensable to all to be repeatedly re- 
minded of the truths of Eeligion, and to be admonished 



CATECHISM OF THE CATHOLIC RELIGION 217 

to live up to them ; and 3. Because all are obliged to mu- 
tual edification^ by setting one another an example of 
Christian piety. 

^ He that is of God, heareth the words of God ; therefore yon 
hear them not, because you are not of God^ (John viii. 47). It 
is therefore a bad sign when people neglect to hear the word of 
God. 

13. How should we hear the word of God? 

We should, 1. Listen to it with earnest attention, and 

with an ardent desire of working out our salvation ; and 

2. We should reflect well upon it^ apply it to ourselves^ 

and faithfully follow it. 

^Blessed are they who hear the word of God and keep it' 
(Luke xi. 28; comp. Luke viii. 5-15). 

Application, Make it a rule to assist with devotion 
on Sundays and Holydays at the Divine Service in the 
morning and in the afternoon^ and to prefer your parish 
church to any other. 

Missions^ retreats and Lenten courses of instructions 
are seasons of special grace and mercy, particularly for 
those who have been leading irregular lives: to neglect 
these opportunities is to despise the mercy of God. 

THE SECOND COMMANDMENT OE THE CHURCH. 

1. What are we commanded by the Second Command* 
ment of the Church? 

By the Second Commandment we are commanded to 
observe the days of fasting and abstinence appointed by 
the Church. 

2. Which are the days of fasting appointed by the 
Church? 

1. The ' Forty Days of Lent ^ — that is^ every day from 
Ash- Wednesday to Easter^ the Sundays excepted. 

2. The "Ember Days' — that is, the Wednesday, Fri- 
day, and Saturday, 1. After the third Sunday of Ad- 
vent; 2. After the first Sunday of Lent; 3. After Whit- 



218 CATECHISM OF THE CATHOLIC KELIGION 

Sunday ; and 4. After the Feast of the Exaltation of the 
Cross. 

3. The ' Vigils' or Eves^ of Pentecost^ Assumption, 
All Saints, and Christmas. 

4. The Fridays of Advent. 

The Forty Bays of Lent are ordained in imitation of the 
forty days^ fast of Jesus Christ, in remembrance of His bitter 
Passion and Death, and that we may worthily prepare ourselves 
for the celebration of Easter. The Ember Days are ordained 
that the faithful may thank God for the blessings they have re- 
ceived in each quarter of the year; that in each season they 
may be reminded to do penance ; and also that they may obtain 
of God worthy priests, these being generally the days of their 
ordination. By the Vigils the faithful prepare themselves for 
the worthy celebration of great festivals. In many places, as 
in the United States, many Yigils formerly of obligation have 
been abolished, and one fast-day in each week of Advent — the 
Friday — has been substituted. 

3. Is it sufficient to abstain from flesh-meat on these 
fast-days? 

No; we are also commanded to take but one meal in 

the da)'', and that not before noon. However^ a small 

collation at night is not forbidden. 

The assertion that ^the fast is not broken by eating little at 
repeated times' has been condemned by the Church (Alexand. 
YII. Propos. 29). 

4. Who are obliged to fast in this manner? 

Every Christian who has completed the age of twenty- 
one^ and is not excused by any just cause. 

5. Who are excused from fasting? 

The convalescent^ those who are worn out with age, 
and those who either have to work hard, or would by 
fasting be prevented from properly discharging the du- 
ties of their calling. 

6. When is it commanded to abstain from flesh-meat? 

By the general laws of the Church we are commanded 
to abstain from flesh-meat, unless a dispensation be ob- 
tained, 1. On all Fridays and Saturdays (Christmas- 



CATECHISM OF THE CATHOLIC EELIGION 219 

day excepted) ; 2. On the Sundays of Lent; and 3. On 
all fasting-days. 

Our holy Mother the Church has judged it expedient to miti- 
gate the severity of this ancient and general law, in modern 
times, by dispensations which vary somewhat, according to the 
different conditions of life, in various countries. In virtue of 
those for the United States, 1. Saturday is not a day of absti- 
nence unless it be also a fast-day; 2. Meat is allowed on all the 
Sundays of Lent, without restriction as to times; 3. On some 
other days each week in Lent, to be annually appointed for each 
diocese by the Bishop, meat is also allowed at the dinner or 
principal meal. But when meat is so used by dispensation at 
the principal meal on a fast-day or on a Sunday in Lent, fish, 
cannot be used at the same meal. Every one is bound to con- 
form to the regulations and the practice approved of by the 
Bishop or ecclesiastical superior of his diocese. 

In a Decree, dated July 2, 1911 (Supremae Disciplinae) His 
Holiness, Pius X., provided that when any of the holidays of 
obligation (see p. 215, quest. 4) falls on a fast-day or on a 
day of abstinence, neither fast nor abstinence need be ob- 
served. 

7. Who are bound by the law of abstinence? 

All Christians who have attained the age of seven, 
unless a just canse^ as illness, poverty, etc., excuse them 
from it. 

8. What ought they to do who cannot well abstain from 
flesh-meat? 

They must, through their Pastor^ apply to the Bishop 
for a dispensation, and perform other good works in- 
stead. 

9. Why does the Church command fasting? 

Because fasting is acceptable to God and very whole- 
some to us. 

10. Why do we say that fasting is acceptable to God? 

1. Because God has often recommended fasting, and 
shown His favor and mercy to those who practised it ; ^ 
2. Because Jesus Christ, the Apostles, and the Saints 
of all times have fasted; ^ and 3. Because fasting hum- 
bles our pride ^ and moderates our sensual desires. 



220 CATECHISM OF THE CATHOLIC KELIGION 

^ * Be converted unto me with all your heart, in fasting, and 
in weeping, and in mourning' (Joel ii. 12). *This kind [of 
devils] is not cast out but by prayer and fasting' (Matt. xvii. 
20).— Examples: Deut. ix. 18, 19. Judith iv. 7-12. 2 Paral. 
XX. 3, etc. ^ Matt. iv. 2, Acts xiii. 3, and xiv. 22. Moses, Sam- 
xiel, David, Daniel, Judith, Esther, the Machabees, the widow 
Anna, and others were wont to fast. ^ ^ I humbled my soul with 
fasting' (Ps. xxxiv. 13). 

11. How is fasting useful and wholesome to us? 

1. By fasting we make satisfaction to God for the 
sins we have committed^ and thus avert the punishment 
deserved (the Ninivites^ Jonas iii.); 

2. We bring our passions into subjection^ and thus 
gain strength not to relapse into sin ; 

3. Prayer and the practice of virtue are rendered 
easier to us^, and we obtain the more certainly the grace 
of God and eternal salvation. 

12. Is it not superstitious to abstain from certain kinds 
of food? 

It is superstitious^ if we abstain from certain food as 
if it were evil and unclean in itself^ as some heretics as- 
serted ; ^ but it is not so by any means if we do it in the 
spirit of obedience and penance^ as the Catholic Church 
prescribes." 

^ St. Paul combated this heresy (1 Tim. iv. 1-4); and also 
the Catholic Church has at all times combated and condemned 
it. ^ God Himself forbade certain meats to the Jews (Levit. xi. 
2y etc.), and the Apostles to the first Christians (Acts xv. 29). 
St. John the Baptist ate nothing but locusts and wild honey 
(Mark i. 6). Eleazar and the seven Machabean brothers, with 
their mother, chose to suflPer the most painful death, rather than 
transgress the law of God by eating swine's flesh (2 Mach. vi. 
and vii.). 

13. But does not our Saviour clearly say: * Not that 
which goeth into the mouth defileth a man ' ? 

Yes; but the disobedience which proceeds from the 

heart defiles him (Matt. xv. 11^ 18)^ as it is proved by 

the fall of our first parents. 

Let, however, no one believe that the breaking of the fast is 
only then a grievous sin when it proceeds from a contempt of 



CATECHISM OF THE CATHOLIC RELIGIOX 221 

the Commandment or from a deliberate resistance to the Church. 
This opinion is erroneous, and has been expressly condemned hj 
the Church (Alexand. VII. Propos. 23). Nay, there is a cul- 
pable disobedience when one knowingly and deliberately does 
what the Church has forbidden, even though it be neither at- 
tended with obstinacy nor contempt of the Commandment, but 
is done either through gluttony or through a weak complaisance 
to others. 

14. Should we, on fasting-days, content ourselves with 
abstaining from food? 

Xo; we should^ according to the intention of the 
Churchy, spend these days in the spirit of penance^ and 
sanctify them by prayer and good works (Isaias Iviii. 
6, 7). 

Application. Eespect the Commandment of fasting 
and abstinence as a Commandment which God Himself 
has given you through His Churchy and consider it an 
honor to observe it strictly. 

THE THIRD^ FOURTH^ AND EIFTH COMMANDMENTS OF 

THE CHURCH. . 

1. What are we commanded by the Third and Fourth 
Commandments of the Church? 

By the Third and Fourth Commandments we are com- 
manded^ 1. To confess our sins faithfully at least once a 
year; and 2. To receive the Holy Communion worthily 
at Easter or during the Easter-time; that is^ from the 
first Sunday in Lent till Trinity Sunday^, inclusive. 

2. To whom must the confession be made? 

To any Priest authorized by the Bishop to hear con- 
fessions. 

In former times the faithful were commanded by the Church 
to confess their sins once a year to their own Parish Priest, or 
to ask leave of him if they wished to confess to another Priest. 
Hence comes this form of the Commandment, which is still in 
use in some dioceses: ^Thou shalt confess thy sins once a year 
to thy Parish Priest, or, with his permission, to another. ^ 



222 CATECHISM or THE CATHOLIC RELIGION 

3. Where are we to receive Easter Communion? 

Conformably to a precept of the Churchy we are to 
receive it in the parish churchy if not excused by an im- 
possibility, or by a general or particular permission to 
do otherwise. 

4. At what age are we obliged to go to Confession and 
Communion? 

As soon as we come to the use of reason^ and are suf- 
ficiently instructed to receive the Holy Sacraments with 
profit; which must be left to the decision of our Pastor. 

In a decree dated August, 1910, the Sacred Congregation of 
the Sacraments declares that the obligation of satisfying the 
precepts of both communion and confession begins when the 
child commences to reason, which, the decree says, is at the 
age of seven or thereabouts. 

5. Why has the Church commanded that the Blessed 
Sacrament should be received during Easter-time? 

1. Because Jesus Christ instituted the Holy Eucharist 
within this time; and 2. Because within this time He 
died^ and rose again from the dead^ and^ therefore, we 
also should die to sin and lead a new life. 

6. Ought we to think it sufficient to receive Holy Com- 
munion once in a year? 

. Xo ; it is the intention and most earnest desire of our 

holy Church that we should very often partake of this 

invaluable grace. 

In a decree dated Dec. 16, 1905, the Sacred Congregation 
of the Council ruled that daily communion is profitable for all 
classes of the faithful; so that no person approaching the 
Holy Table in worthy disposition should be forbidden. 

Example of the first Christians (Acts ii.). 

7. Why, then, does the Church not command us to 
communicate oftener? 

1. Because the love of God and the care for our souls 
should alone be sufficient motives to induce us to do so ; 
and 2. Because the Church wishes to prescribe, under 



CATECHISM OF THE CATHOLIC RELIGION 223 

pain of excommunication^ only what she deems abso- 
lutely necessary. 

Application. Make it a rule to go to Confession and 
Communion at least once a month. 

8. What are we commanded to do by the Fifth Com- 
mandment of the Church? 

We are commanded to contribute cheerfully^ accord- 
ing to our means^ to the support of our Pastors and of 
our churches, schools^ and religious institutions, and of 
Eeligion generally. 

9. Are we bound in conscience and in justice to con- 
tribute to the support of our Pastors? 

Yes ; and by a Divine precept also. St. Paul says : 
^ So the Lord ordained, that thev who preach the Gospel 
should live by the Gospel ' (1 Cor. ix. 13, 14). 

Lender the Old Laic God commanded the people of Israel ta 
give tithes and offerings for the support of the priesthood and 
the maintenance of worship. In the Church, from the begin- 
ning, this was a sacred duty. ^For as many as were owners of 
lands or houses sold them and brought the price of the things 
they sold, and laid it down before the feet of the Apostles, and 
distribution was made to every one, according as he had need' 
(Acts iv. 34, 35). 

10. Does this Commandment of the Church apply only 
to heads of famiUes? 

Xo : it applies also to all who earn or enjoy an income 

of their own. 

(On the Sixth Commandment of the Church, 'Not to marry 
within certain degrees of kindred, or privately without wit- 
nesses, nor to solemnize marriage at the forbidden times,' see 
the Sacrament of Matrimony.) 

CHAPTEE IV. 
The Violatiox of the Commandments. 

§ 1. On Sin in general. 

I. What is actual sin? 

Actual sin is a wilful violation of the Law of God. 



224 CATECHISM OF THE CATHOLIC RELIGION 

2. In how many ways may we sin? 

We may sin, 1. By lad thoughts, desires, words, and 
actions; and 2. Also by the omission of the good which 
we are bound to do. 

3. Are all sins equally grievous? 

No; there are grievous sins, which are called mortal; 

and there are lesser ones, which are called venial. 

Some sins in the Holy Scripture are compared to motes, and 
others to 'beams (Matt. vii. 3); and it is also written of the 
just man that ^he shall fall seven times ^ (Prov. xxiv. 16). 

4. When do we commit mortal sin? 

We commit mortal sin when we wilfully violate the 
Law of God in a matter which we know or believe to be 
important. 

5. Why are grievous sins called * mortal ' sins? 

Because grievous sin deprives the soul of supernatural 

life — that is, sanctifying grace — and renders us guilty 

of eternal death, or everlasting damnation. 

*Sin, when it is completed, begetteth death ^ (James i. 15). 
*I know thy works, that thou hast the name of being alive, and 
thou art dead^ (Apoc. iii. 1). 

6. When do we commit venial sin? 

We commit venial sin when we transgress the Law of 
God in a matter not of grave importance, or when our 
transgression is not quite voluntary. 

7. When is the transgression not quite voluntary? 

When with our understanding we do not sufficiently 
perceive the evil, or, with our will, we do not fully con- 
sent to it. 

8. Why are lesser sins called * venial ' sins? 

Because they can be forgiven more easily, and even 
without confession. 

9. Should we dread only mortal sins? 

No; we should dread and carefully avoid any sin, 
whether it be grievous or venial, as the greatest evil on 
earth. 



CATECHISM OF THE CATHOLIC KELIGION 225 

'How can I do this wicked thing, and sin against my God?^ 
(Gen. xxxix. 9). 

10. What should deter us from committing sin? 

The consideration of its malice and evil consequences. 

11. In what does the malice of mortal sin principally 
consist? 

In this : that mortal sin is — 

1. A grievous offence against God^ our Supreme Lord^ 
and the most criminal disobedience to His holy will ; 

2. The most shameful ingratitude to God^ our greatest 
Benefactor and best Father ; 

3. Detestable infidelity to our most amiable Eedeemer^ 
and contempt of His graces and merits. 

1. ^Thou hast broken my yoke, and thou saidst: I will not 
serve' (Jerem. ii. 20). 2. ^Hear, O ye heavens, and give ear, O 
earth, for the Lord hath spoken: I have brought up children 
and exalted them; but they have despised me' (Isai. i. 2). 3. 
Of those ^who were once illuminated, have tasted also the 
heavenly gift, and were made partakers of the Holy Ghost, and 
are fallen away [from God by mortal sin],' St. Paul says Hhat 
they crucify again to themselves the Son of God, and make Him 
a mockery' (Heb. vi. 4-6). ^If any man love not our Lord 
Jesus Christ, let him be anathema' (1 Cor. xviii. 22). 

12. Can we comprehend the full malice of an offence 
against God? 

We cannot, because we do not comprehend the infinite 
greatness and goodness of the Lord our God, who is of- 
fended by sin. 

13. What most of all shows us the malice of an offence 
against God? 

1. The grievous punishment of the wicked angels and 
of our first parents; 2. The everlasting punishment in 
hell which every mortal sin deserves; and 3. The most 
bitter Passion and Death which the Only Son of God 
suffered for our sins. 

14. What are the consequences of mortal sin? 

Mortal sin, 1. Separates us from God, and deprives 
us of His love and friendship; 2. It disfigures in us the 



226 CATECHISM OF THE CATHOLIC EELIGION 

image of God, and disturbs the peace of our conscience ; 
3. It robs us of all merits, and of our heirship to Heaven; 
and 4. It draws upon us the judgments of God, and, 
lastly, eternal damnation. 

'They that commit sin and iniquity are enemies of their own 
souP (Tob. xii. 10). — Examples: Cain, Antiochus, Judas. Para- 
ble of the rich man. 

15. Why should we also carefully avoid venial sin? 

1. Because venial sin also is an offence against God, 
and is, therefore, after mortal sin, the greatest of all 
evils ; 

2. Because it weakens the life of the soul, and hinders 
many graces which God intends to give us ; and 

3. Because it also brings many punishments of God 

upon us, and leads us b)^ degrees to grievous sins. 

^He that is unjust in that which is little, is unjust also in 
that which is greater^ (Luke xvi. 10). ^Behold how small a fire 
what a great wood it kindleth' (James iii. 5). 

Application. ' My son, all the days of thy life have 
God in thy mind, and take heed thou never consent to 
sin. . . . We lead indeed a poor life; but we shall have 
many good things, if we fear God, and depart from all 
sin, and do that which is good^ (Tob. iv. 6, 23). 

§ 2. On the different hinds of Sin, 

16. What particular kinds of sin are there? 

1. The seven Capital or Deadly Sins; 2. The six sins 
against the Holy Ghost; 3. The four sins crying to 
Heaven for vengeance; and 4. The nine ways of being 
accessory to another person^s sins. 

17. Which are the seven Capital Sins? 

1. Pride; 2. Covetousness ; 3. Lust; 4. Anger; 5. Glut- 
tony; 6. Envy; and 7. Sloth. 

18. Are these sins always grievous? 

They are grievous sins as often as a weighty duty 
either to God, our neighbor, or ourselves is violated by 
them. 



CATECHISM OF THE CATHOLIC RELIGION 227 

19. Why are they called Capital Sins? 

Because they are also vices ; that is^ main sources from 
which all other sins take their rise. 

20. When do we sin by * Pride ' ? 

When we think too much of ourselves^ do not give God 

the honor due to Him^ and despise our neighbor. 

From pride spring especially: Vanity, ambition, hypocrisy^ 
disobedience, and resistance to superiors; coldness and hard- 
heartedness towards inferiors; an inordinate desire of ruling; 
quarrel and strife; ingratitude, envy, cruelty, infidelity and 
heresy, hatred of God. — Examples: Lucifer, Nabuchodonosor, 
Holof ernes, Aman, Herod, the Pharisee, etc. ^ Pride is hateful 
before God and men. It is the beginning of all sin; he that 
holdeth it shall be filled with maledictions, and it shall ruin him 
in the end' (Ecclus. x. 7, 15). 

21. When do we sin by *Covetousness'? 

When we inordinately seek and love money or other 

worldly goods^ and are hard-hearted towards those who 

are in distress. 

Covetousness, or avarice, leads people to an excessive care 
for earthly things, to hardness of heart, lying, perjury, theft, 
fraud, usury, simony, treachery, superstitious seeking after hid- 
den treasures, to manslaughter and murder. — Examples : Achan, 
Ahab, Giezi, Judas, Ananias, and Saphira. ^ There is not a 
more wicked thing than to love money; for such a one setteth 
even his own soul to sale^ (Ecclus. x. 10). ^They that will be- 
come rich fall into temptation, and into the snare of the devil, 
and into many unprofitable and hurtful desires which drown 
men into destruction and perdition ' ( 1 Tim. vi. 9 ) . 

22. How do we sin by *Lust'? 

By indulging in immodest or impure thoughts, desires, 
words, or actions. 

The ordinary effects of lust, or impurity, are: Aversion to 
prayer and to all that is good; excessive fondness for amuse- 
ment and dissipation; neglect of the duties of our state of life; 
great desire of attracting notice; insensibility and cruelty; all 
sorts of shameless excesses and of unnatural crimes; seduction 
of innocence; false promises and oaths; theft, ruin of health 
and of domestic happiness; enmity, duels, suicide or self-mur- 
der; and likewise atheism, sacrilege, worship of the devil, mad- 
ness, and despair. (See the Sixth Commandment of God.) 



228 CATECHISM OF THE CATHOLIC KELIGION 

23. When do we sin by * Anger*? 

When we are exasperated at that which displeases us, 

fly into a passion, and suffer ourselves to be carried away 

hy a violent desire of revenge. 

Anger leads to hatred, enmity, quarrelling, cursing, blas- 
pheming, reviling, and to all the sins and crimes against the 
Pif th Commandment of God. — Examples : Esau, whilst in anger, 
designs to kill his brother Jacob; Absalom kills his brother 
Amnon. ^ Let all bitterness, and anger, and indignation, and 
clamor^ and blasphemy, be put away from you, with all malice ' 
(Ephes. iv. 31). 

24. When do we sin by * Gluttony ' ? 

When we eat and drink too much^ or when^ out of time 

and in an inordinate manner^ we long for eating and 

drinking. 

From this vice proceed : Daintiness, profusion, idleness, drunk- 
enness, destruction of domestic peace and comfort, indecent 
jests and buffooneries, lewdness, adultery, debauchery, impeni- 
tence; and likewise cursing, railing, striking, and murdering. 
— Examples: The rich man (Luke xvi. 19, etc.); King Baltas- 
sar. ^ Take heed to yourselves, lest perhaps your hearts be over- 
charged with surfeiting and drunkenness, and that day [of judg- 
ment] come upon you suddenly' (Luke xxi. 34). 'Their [the 
intemperate] God is their belly' (Philip, iii. 19). 

25. When do we sin by * Envy ' ? 

When we repine at our neighbor's good^ and are sad 
when he is in possession of temporal or spiritual bless- 
ings^ and rejoice when he is deprived of them. 

Envy produces: Ingratitude and murmuring against God, 
blasphemy, blindness, whispering and calumny; hatred, desire 
of revenge, deceit and knavery, persecution and murder. — Ex- 
amples: Satan, Cain, the brothers of Joseph, Saul, the Phari- 
sees. ^By the envy of the devil death came into the world; 
and they follow him that are of his side^ (Wisd. ii. 21, 25). 

26. When do we sin by * Sloth'? 

When we give way to our natural repugnance to labor 
and exertion^ and thus neglect our duties. 

27. What sort of sloth is particularly hateful to God? 

Lukewarmness^ or laziness in whatsoever concerns the 
service of God or the salvation of our soul. Therefore 



CATECHISM OF THE CATHOLIC EELIGION 229 

God says : ' I would thou wert cold or hot. But because 

thou art luhewarm, and neither cold nor hot^ I will begin 

to vomit thee out of my mouth ^ (Apoc. iii. 15, 16). 

The effects of sloth in general are: Neglect of the duties of 
our calling, ruin of property, lying, deceit, effeminacy, and a 
great many sins against the Sixth and Seventh Commandments. 
'Idleness hath taught much evir (Ecclus. xxxiii. 29). ^Go to 
the ant, O sluggard, and consider her ways, and learn wisdom' 
(Prov. vi. 6). The effects of Spiritual Sloth, or Lu'keivarmnesSy 
are : Aversion to all religious exercises, contempt of the word of 
God and of all means of grace, irritation at salutary admoni- 
tions, love of the world, pusillanimity, impenitence, infidelity. — 
Examples: The slothful servant; the foolish virgins (Matt. 

XXV.). 

28. What benefit should we reap from the doctrine of 
the Capital Sins? 

We should carefully avoid them as the sources of all 
evil, and most earnestly endeavor to acquire the opposite 
virtues. 

Application. Every morning, when you get up, re- 
solve to guard most carefully during the day against 
your chief fault. At night examine your conscience on 
it; and if you have failed, repent, and purpose to con- 
fess it as soon as possible. 

§3. The different Ttinds of Sin (continued), 

29. Which are the Six Sins against the Holy Ghost? 

1. Presumption of God's mercy; 2. Despair; 3. Ee- 
sisting the known Christian truth ; 4. Envy at another's 
spiritual good; 5. Obstinacy in sin; and 6. Final im- 
penitence. 

Examples: Cain^ Pharao, the Pharisees, Elymas the magician 
(Acts xiii.). 

30. Why are they called sins against the Holy Ghost? 

Because by them we resist, in an especial manner, the 
Holy Ghost, since we knowingly and willingly despise, 
reject, or abuse His grace. 

^You stiif necked and uncircumcised in heart and ears, you 



230 CATECHISM OF THE CATHOLIC EELIGION 

always resist the H0I7 Ghost: as your fathers did, so do you 
also^ (Acts vii. 51). 

31. Why should we particularly avoid these sins? 

Because they obstruct the entrance of God^s grace into 

the heart, and therefore hinder onr conversion^ or render 

it very difficult. 

Speaking of these sins, Jesus Christ says ^that they shall 
not be forgiven, neither in this world, nor in the world to come ' 
(Matt. xii. 32) ; that is to say, that they are hardly ever for- 
given, because it is very, very seldom that people truly repent 
of them. 

32. Which are the Four Sins crying to Heaven for ven- 
geance? 

1. Wilful murder; 2. Sodomy; 3. Oppression of the 
poor^ of widows and orphans ; 4. Defrauding laborers of 
their wages. 

1. 'The voice of thy brother ^s blood crieth to me from the 
earth' (Gen. iv. 10). 2. 'The cry of Sodom and Gomorrha is 
multiplied, and their sin is become exceedingly grievous. We 
will destroy this place, because tlieir cry is groivn loud before 
the Lord' (Gen. xviii. 20, and xix. 13). 3. 'Do not the widow's 
tears run down the cheek, and her cry against him that causeth 
them to fall? From the cheek they go tip even to Heaven* 
(Ecclus. XXXV. 18, 19). 4. 'Behold the hire of the laborers, 
which by fraud has been kept back by you, crieth, and the cry 
of them hath entered into the ears of the Lord of Sabaoth' 
(James v. 4). 

33. Why are they called sins crying to Heaven for 
vengeance ? 

Because^ on account of their heinous malice, they 
cry, as it were, for vengeance, and call on Divine Justice 
to punish them signally. 

34. In how many ways may we become accessory to 
another person's sin, and be answerable for it? 

In these nine ways: 1. By counsel; 2. By command; 
3. By consent; 4. By provocation; 5. By praise or flat- 
tery; 6. By silence;^ 7. By connivance ;2 8. By partak- 
ing; 9. By defence of the ill done. 

* When we could and should prevent another 's sin either by 
kindly admonishing him or by giving information to his parents, 



CATECHISM OF THE CATHOLIC RELIGION 231 

his pastor, etc. ^If thou declare it not to the wicked, that he 
may be converted from his wicked way, and live, the same 
wicked man shall die in his iniquity, but I w411 require his blood 
at thy hand^ (Ezec. iii. 18). -When we could and should pun- 
ish the sinner. Thus Heli sinned, 'because he knew that his 
sons did wickedly, and did not chastise them^ (1 Kings iii. 13). 

35. Why are we answerable for the sin which another 
commits ? 

Because^ in any of the above ways^ we are either the 
cause of his sin or co-operate with him in it^ and thus 
are as guilty before God as if we had committed it our- 
selves ; or^ it may be^ even more so. 

'Not only they that do such things are worthy of death, but 
they also that consent to them that do them^ (Rom. i. 32). 

Application. Ahvays receive wholesome admonitions 
willingly and gratefully. KTever participate in the sins 
of others; on the contrary, endeavor, to the utmost of 
your power^ to hinder them ; and when, for that reason^ 
you are to reveal them, do not say : ^ I do not like to de- 
nounce others, because I should not like them to de- 
nounce me.^ Ought you^ then, to be sorry^ if some one 
were to snatch from your hands the knife with which 
you were about to kill yourself ? 



CHAPTEE V. 

Virtue and Christian Perfection. 

I. Should we be contented with avoiding grievous sins 
and crimes? 

No ; we should also diligently endeavor to become more 

and more virtuous^ and to attain the perfection suitable 

to our condition. 

^He that is just, let him be justified still; and he that is holy, 
let him be sanctified stilP (Apoc. xxii. 11). 'Be not afraid to 
be justified even to death ^ (Ecclus. xviii. 22). — Example of St. 
Paul: 'Not as though I had already attained, or were already 
perfect; but I follow after. . . . One thing I do; forgetting 



232 CATECHISM OF THE CATHOLIC KELIGION 

the things that are behind, and stretching forth myself to those 
that are before' (Philip iii. 12, 13). 

§ 1. Virtue. 

2. Why should we endeavor to become more and more 
virtuous? 

Because man is only good^ and pleasing to God^ inas- 
much as he is virtuous. 

3. In what does Christian virtue consist? 

Christian virtue, in general^, consists in the persever- 
ance of the will, and in its constant exertions to do what 
is acceptable to God. 

4. How is Christian virtue divided with regard to its 
origin? 

Into infused and acquired virtue. 

5. What is infused virtue? 

A^irtue is called infused, inasmuch as it is a gift of 
God, which together with sanctifjdng grace is imparted 
to the soul;, in order to qualify and dispose us for the 
practice of supernatural virtues — i.e., for the perform- 
ance of such pious actions as are worthy of life everlast- 
ing (Eom. V. 5). 

6. Which virtues are chiefly infused into the soul? 

The three Theological Virtues: Faith^ Hope^ and 
Charity. 

7. Why are they called * Theological Virtues ' ? 

Because they come directly from^ and directly relate 
to, God. 

8. When should we make Acts of Faith, Hope, and 
Charity? 

We should make them frequently, but especially, 1. 
In great temptations against these virtues ; 2. VvTien we 
receive the Holy Sacraments; and 3. When we are in 
danger of losing our life, or on our death-bed. 

9. How may we make Acts of Faith, Hope, and Char- 
ity? 



CATECHISM OF THE CATHOLIC RELIGION 233 
We may make them in this manner : 

AN ACT OF FAITH. 

my God ! I firmly believe that Thou art one God in 
three Divine Persons, Father, Son, and Holy Ghost. I 
believe that the Divine Son became man, and died for 
our sins, and that He will come to judge the living and 
the dead. I believe these and all the truths v^hich the 
Holy Catholic Church teaches, because Thou hast re- 
vealed them, who canst neither deceive nor be deceived. 

AN ACT OF HOPE. 

my God ! relying on Thy infinite goodness and 
promises, I hope to obtain pardon of my sins, the help 
of Thy grace, and life everlasting, through the merits 
of Jesus Christ, my Lord and Eedeemer. 

AN ACT OF CHARITY. 

my God! I love Thee above all things, with my 
whole heart and soul, because Thou are all-good and 
worthy of all love. I love my neighbor as myself for 
the love of Thee. I forgive all who have injured me, 
and ask pardon of all whom I have injured. 

Charity here means love. 

10. What is acquired virtue? 

Virtue is called acquired, inasmuch as it is a faculty 
which, with the assistance of God, we acquire by con- 
stant practice. 

11. What do we generally call those virtues which can 
be acquired by practice? 

We call them ' Moral Virtues/ because they regulate 
our moral conduct according to the will of God. 

12. Which among them are the four 'Cardinal'^ or 
* Principal Virtues' in which all the others are included? 

1. Prudence; 2. Justice; 3. Fortitude; and 4. Tem- 
perance (Wis. viii. 7). 



234: CATECHISM OF THE CATHOLIC RELIGION 

^ They are called Cardinal virtues^ because they are, as it 
were, the hinges (cardines) by which the whole moral life of a 
Christian is supported, and on which it must constantly move. 

13. What is * Prudence'? 

Prudence is a virtue which makes us discern Avhat is 
truly good and agreeable to God from what only appears 
to be so^ and thus prevents our being seduced to evil. 

' Be not conformed to this world, but be reformed in the new- 
ness of your mind, that you may prove what is the good, and 
the acceptable, and the perfect will of God' (Rom. xii. 2). 
^Beware of false prophets' (Matt. vii. 15). — Examples: The 
imprudent Josaphat (2 Paral. xix. 2) ; the wise Virgins (Matt. 

XXV. ) . 

14. What is * Justice ' ? 

Justice is a virtue by which we are always determined 
to do what is rights and. therefore^ always disposed to 
give every one his due. 

^Render to Caesar the things that are Caesar's; and to God 
the things that are God's' (Matt. xxii. 21). — Example: Tobias 
(Tobias ii. 21). 

15. What is * Fortitude ' ? 

Fortitude is a virtue which enables us to endure any 

hardship or persecution^ rather than abandon our duty. 

Examples: The seven Machabees and their mother, who es- 
teemed the torments as nothing (2 Mac. vii. 12). 

16. What is * Temperance ' ? 

Temperance is a virtue which restrains our sensual in- 
clinations and desires^, that they may not allure us from 
virtue. 

'Refrain yourselves from carnal desires, which war against 
the souP (1 Pet. ii. 11). — Example: Esther (Esth. xiv. 14, IS- 
IS). 

17. What virtues are especially opposite to the seven 
Capital Sins? 

1. Humility; 2. Liberality; 3. Chastity; 4. Meekness; 
5. Temperance in eating and drinking; 6. Brotherly 
love; and 7. Diligence. 



CATECHISM OF THE CATHOLIC KELIGION 235 

i8. What is ' Humility ' ? 

Humility is a virtue which teaches us to acknowledge 

our own unworthiness^ weakness^ and sinfulness^ and to 

look upon all good as coming from God. 

Examples: Abraham (Gen. xviii. 27); the Publican (Luke 
xviii. 13) ; St. Paul (1 Cor. xv. 8, 9). ^Unless you become as 
little children, you shall not enter into the kingdom of Heaven' 
(Matt, xviii. 3). 

19. What is * Liberality ' ? 

Liberality is a virtue which inclines us to use our 

property for the relief of the needy^ or for other laudable 

purposes. 

Examples: Tobias (Tob. i. 19, 20); Solomon (3 Kings v.- 
viii.) ; the first Christians (Acts ii. 45). 'Give, and it shall be 
given to you' (Luke vi. 38). 

20. What is * Chastity ' ? 

Chastity is a virtue which subdues all impure inclina- 
tions and desires by which modesty is violated. 

Examples: Joseph, Susanna, and, above all, the Blessed Vir- 
gin Mary. ^They that are Christ's have crucified their flesh 
with the vices and concupiscences' (Gal. v. 24). 

21. What is * Meekness ' ? 

Meekness is a virtue which suppresses all desire of re- 
venge, and any motion of unjust anger and displeasure. 

Examples: David (1 Kings xxiv. and xxvi.) ; St. Stephen 
(Acts vii. 58). 'Learn of me, because I am meek and humble 
of heart' (Matt. xi. 29). 

22. What is ' Temperance in eating and drinking ' ? 

Temperance in eating and drinking is a virtue by 

which we control ourselves^ especially our appetite for 

eating and drinking. 

Examples: Daniel, Ananias, Misael, and Azarias (Dan. i.) ; 
John the Baptist (Matt. iii. 4). ^Let us walk honestly, not in 
rioting and drunkenness' (Eom. xiii. 13). 

23. What is * Brotherly Love ' ? 

Brotherly love is a virtue by which we wish every one 

well^ and sincerely rejoice and condole with our neighbor. 

Examples : The history of Ruth and of Tobias. ^ Love one an- 



236 CATECHISM OF THE CATHOLIC EELIGION 

other with the charity of brotherhood. Eejoice with them that 
rejoice; weep with them that weep^ (Rom. xii. 10, 15). 

24. What is * Diligence ' ? 

Diligence is a virtue which enables us to serye God 

readily and cheerfully^ to promote His honor as much 

as lies in our power, and faithfully to perform all our 

duties. 

Examples: Mathathias (1 Mac. ii.) ; St. Paul (Philip, iii. 13, 
14). ^In carefulness [be] not slothful- in spirit fervent; serv- 
ing the Lord' (Eom. xii. 11). 

Application. Unless you perseveringly struggle with 
j'our wicked inclinations, you will never acquire the 
Christian Virtues ; therefore fight faithfully until death, 
and God will give you the crown of life (Apoc. ii. 10). 

§ 2. On Chnstian Perfection. 

25. Why should we all endeavor to attain the perfec- 
tion suitable to our condition? 

1. Because our Lord and Saviour says to all: ^ Be you 
perfect, as also your Heavenly Father is perfect^ (Matt. 
V. 48) ; 

2. Because we are commanded to love God with our 
whole hearty and with our whole soul, and with our whole 
mind, and with our whole strength (Mark xii. 30) ; 

3. Because the more holy our life is upon earth, the 
greater will be our happiness in Heaven ; and 

4. Because we easily fall into grievous sin, and finally 
run into eternal perdition, if we do not continually en- 
deavor to increase in virtue (Matt. xxv. 29). 

26. In what does Christian Perfection consist? 

Christian Perfection consists in this : that, free from 

all inordinate love of the world and of ourselves, we love 

God above all, and all in God. 

' What have I in Heaven? and besides Thee what do I desire 
upon earth? Thou art the God of my heart, and the God that 
is my portion for ever^ (Psalm Ixxii. 25, 26). 



CATECHISM OF THE CATHOLIC RELIGION 237 

27. Which is in general the way to Perfection? 

The imitation of Jesus Christ. 

*If thou wilt be perfect, . . . and come, follow me' (Matt. 
xix. 21). 

28. What particular means of attaining Perfection have 
been recommended by Jesus Christ? 

Chiefly those which are called ' Evangelical Counsels/ 

29. Which are the EvangeHcal Counsels? 

1. Voluntary Poverty; 2. Perpetual Chastity; and 3. 
Entire Obedience to a Spiritual Superior. 

30. What is * Voluntary Poverty ' ? 

It is a free renunciation of all temporal things^ in 

order to be less distracted in striving for those that are 

eternal. 

*If thou wilt be perfect, go sell what thou hast, and give to 
the poor, and thou shalt have treasure in Heaven; and come, 
follow me' (Matt. xix. 21). 

31. What is ' Perpetual Chastity ' ? 

It is a free and perpetual renunciation, not only of 
all impure pleasure, but even of marriage, in order that 
we may render undivided service to God. 

See Matt. xix. 10-12. 'Now concerning virgins, I have no 
commandment of the Lord, but I give counsel: . . . He that 
giveth his virgin in marriage, doth well; and he that giveth her 
not, doth better' (1 Cor. vii. 25, 38). 'If any one shall say 
that the marriage state is to be preferred to the state of vir- 
ginity, or of celibacy, and that it is not better and more blessed 
to remain in virginity, or in celibacy, than to be united in mat- 
rimony, let him be anathema' (Counc. of Trent, Sess. 24, Can. 
10). ' 

32. What is * Entire Obedience ' ? 

It is a renunciation of one's own will, in order to do 
the Divine will more surely under a Superior who rep- 
resents God (Matt. xvi. 24). 

33. Why are the Evangelical Counsels special means 
of Perfection? 

1. Because by them the chief obstacles to Christian 
Perfection are removed — namely, the inordinate love 



238 CATECHISM OF THE CATHOLIC EELIGION 

and desire of earthly goods, sensual pleasures, and the 

pride of independence; and 2. Because by them man 

sacrifices to the Lord his God all that he has and is : his 

exterior goods, by the vow of poverty; his body, by the 

vow of chastity; and his mind or will, by the vow of 

obedience. 

Of these Evangelical Counsels our Divine Kedeemer meant to 
speak when He said: ^All men take not this word, but they to 
whom it is given ^ (Matt. xix. 11). 

34. Who are obliged to observe the Evangelical Coun- 
sels? 

All Eeligious, and all those who have bound them- 
selves by vow to keep them. 

The Secular Clergy also, when they receive the Greater Or- 
ders, bind themselves to perpetual chastity, in order to be able 
to devote themselves entirely, and with an undivided heart, to 
the service of God and of their neighbor. 'He that is without 
a wife is solicitous for the things that belong to the Lord, how 
he may please God. But he that is with a wife is solicitous for 
the things of the world, how he may please his wife; and he is 
divided' (1 Cor. vii. 32, 33). 

35. Can people in the world also lead a perfect life? 

Yes, if they do not live according to the spirit of the 
world, but according to the spirit of Jesus Christ. 

'If any man love the world, the charity of the Father is not 
in him; for all that is in the world is the concupiscence of the 
fleshy and the concupiscence of the eyes, and the pride of life ^ 
(1 John ii. 15, 16). 'Whosoever will be a friend of this world 
becometh an enemy of God' (James iv. 4). 'If any man have 
not the spirit of Christ, he is none of His' (Eom. viii. 9). 

36. Is, then, the spirit of the world at variance with the 
spirit of Christ? 

Most certainly it is, as we distinctly see from those 
sentences of our Saviour which are called the ^ Eight 
Beatitudes/ 

37. Which are the Eight Beatitudes? 

1. ^Blessed are the poor in spirit; for theirs is the 
kingdom of Heaven. 



CATECHISM OF THE CATHOLIC RELIGION 239 

2. Blessed are the meek; for they shall possess the 
land. 

3. Blessed are they that mourn; for they shall be 
comforted. 

4. Blessed are they that hunger and thirst after jus- 
tice ; for they shall have their fill. 

5. Blessed are the merciful; for they shall obtain 
mercy. 

6. Blessed are the clean of heart; for they shall see 
God. 

7. Blessed are the peace-makers; for they shall be 
called the children of God. 

8. Blessed are they that suffer persecution for jus- 
tice' sake; for theirs is the kingdom of Heaven' (Matt. 
V. 3-10). 

38. How do we know from the Eight Beatitudes that 
the spirit of the world is at variance with the spirit of 
Christ? 

"We know it from this: that the world esteems those 

very persons miserable and foolish whom Christ our 

Lord calls blessed. 

The world is accustomed to set forth riches, reputation, hon- 
ors, and sensual pleasures as the sources of happiness; Jesus 
Christ, on the contrary, teaches us in the Eight Beatitudes to 
seek our happiness in God and in His holy service, and, there- 
fore, willingly and cheerfully to endure poverty, persecution, 
and any hardships that may fall to our lot. 

39. What means must a Christian use, let his condi- 
tion be what it may, in order to attain to Perfection? 

He must^ 1. Delight in prayer^ diligently hear the 
word of God^ and often receive the Holy Sacraments; 
2. He must steadily subdue and deny himself; and 3. 
He must perform his daily actions in the state of grace, 
and in a manner acceptable to God. 

1. ^They were persevering in the doctrine of the Apostles, 
and in the communication of the breaking of bread, and in 
prayers^ (Acts ii. 42). 2. ^If any man will come after me, 
let him deny himself, and take up his cross, and follow me^ 



240 CATECHISM OF THE CATHOLIC KELIGION 

(Matt. xvi. 24). 3. 'Whether you eat or drink, or whatsoever 
else you do, do all to the glory of God' (1 Cor. x. 31). 

40. How should we deny ourselves? 

We should refuse ourselves many things that are dear 
and agreeable to us, and should deprive ourselves 
of lawful things, that we may the more easily abstain 
from unlawful ones. 

41. How may we most easily perform our daily actions 
in a manner acceptable to God? 

By representing to ourselves how Jesus Christ per- 
formed them, and by strivmg to imitate Him for His 
sake. 

42. How should we do our daily work after the exam- 
ple of Christ? 

We should do it diligently, patiently, and with a view 
to please God. Therefore we should form a good inten- 
tion at the beginning, and renew it sometimes when the 
work is of long continuance. 

43. What should we do when we take our meals? 

We should before and after meals say grace, rever- 
ently and devoutly, and be temperate and modest at 
table. 

44. May we also be allowed to take recreation? 

Yes ; for nothing forbids our taking proper recreation 
in due time. We should, however, sanctify it by a good 
intention and by the remembrance of God, and keep 
within the bounds of modesty. 

45. What should our intercourse with our neighbor be? 

It should be, 1. Kind, that we may not offend any one ; 
and 2. Prudent, that w^e may not in any manner be se- 
duced to evil. 

46. How should we act in our afflictions? 

We should remember and feel that they come from 
God, and we should offer them up to Him, and beg of 
Him the grace necessary to make a good use of them. 

Application. Think that these words, which God 



CATECHISM OF THE CATHOLIC KELIGION 241 

spoke to Abraham^ are also addressed to you : ' Walk be- 
fore me, and be perfect ^ (Gen. xvii. 1 ) . Strive earnestly 
to become daily more pious and virtuous. Let this be 
every morning your resolution, and every night examine 
your conscience upon it. ' My son, serve God with a 
perfect heart and a willing mind ; for the Lord searcheth 
all hearts, and understandeth all the thoughts of minds. 
If thou seek Him, thou shalt find Him; but if thou 
forsake Him, He will cast thee off for ever ^ (1 Par. 
xxviii. 9). 



PAKT III. 

ON THE MEANS OP GEACE. 

CHAPTER I. 
Grace i:Nr General. 

1. Can we, by our own natural strength, keep the Com- 
mandments and be saved? 

No ; we cannot^ without the grace of God. 

^Without me you can do nothing/ says Christ (John xv. 5). 
*I will put my Spirit in the midst of you, and I will cause you 
to walk in my commandments^ (Ez. xxx\d. 27). 

2. What do we understand by the grace of God? 

B}^ the grace of God we understand here an internal 
supernatural help or gift, which God communicates to 
us^ through the merits of Jesus Christy for our eternal 
salvation.. 

3. How many kinds of this supernatural help and gift, 
or of * Grace ' properly so called, are there? 

There are two kinds, 1. The grace of assistance, called 

also actual or transient grace; and 2. The grace of sanc- 

tification or justification, called also sanctifying or ha- 

hitual grace. 

The grace of assistance is called actual and transient, because 
it acts transiently upon the soul, whereas the grace of sanctifi- 
cation or justification remains hahituaUy in the soul, beautifies 
it, and makes it holy and just in the eyes of God. 

§ 1. The Grace of Assistance, 

4. In what does Actual Grace, or the Grace of Assist- 
ance, consist? 

Actual Grace consists in this : that God enlightens our 
understanding, and inclines our will to avoid evil^ and 
both to will and to do what is good. 

'Give me understanding j and I will search Thy law, and I 

242 



CATECHISM OF THE CATHOLIC EELIGION 243 

will keep it with my whole heart. . . . Incline my heart unto 
Thy testimonies/ etc. (Ps. cx\^iii. 34, 36). 

5. How far is the assistance of grace necessary to us? 

It is so necessary to us that^ without the grace of God, 

we can neither begin, continue, nor accomplish the least 

thing towards our salvation. 

Tor it is God who worketh in you, both to will and to ac- 
complish^ (Philip, ii. 13). 

6. Why is grace so indispensable to everything that 
relates to salvation? 

1. Because eternal salvation is a good of a super- 
natural order, and, consequently, can be obtained only 
by a supernatural power and help — that is, by grace; 2. 
Because by grace alone we enter into connection with 
Christ, and partake of His infinite merits, which are the 
source of everything that leads to salvation. 

1. ^Not that we are sufficient to think anything [conducive to 
salvation] of ourselves, as of ourselves; but our sufficiency is 
from God^ (2 Cor. iii. 5). 2. ^I cast not away the grace of 
God; for if justice be by the law, then Christ died in vain^ 
(Gal. ii. 21) ; ie., if the observance of the law alone, without 
being united by grace with Christ, did justify us, or lead us to 
eternal salvation, it would not have been necessary for Christ 
to die in order to merit salvation for us. 

By this, however, it is not meant that man is naturally quite 
incapable of performing any action that is morally good, but 
only that by such morally good actions as proceed from his 
naturally good will he can neither merit, nor in any way ob- 
tain, grace or salvation; by them he can only prepare himself 
for grace, in so far as he does not, by bad actions, still in- 
crease the obstacles of it. ^ No man can come to me, ^ says 
Christ, ^unless it be given him by my Father' (John vi. QQ) . 

7. Does God give His grace to all men? 

Yes; God gives to all men sufficient grace to enable 
them to keep, as they are in dut}^ bound, the Command- 
ments, and to work out their salvation. 

'The Son of Man is come to save that which was lost' (Matt, 
xviii. 11). 'God will have all men to be saved, and to come to 
the knowledge of the truth ^ (1 Tim. ii. 4). 'God is faithful, 
who will not suffer you to be tempted above that which you are 
able, but will make also with temptation issue, that you may be 



244 CATECHISM OF THE CATHOLIC RELIGION 

able to bear it' (1 Cor. x. 13). ^God does not command im- 
possibilities; but, when commanding, He admonishes us to do 
what we are able, and to pray for what we are not able to do, 
and aids us, that we may be able' (Counc. of Trent, Sess. 6, Ch. 
xiv.). 

8. But what must we do on our part, in order that the 
grace of God may conduce to our salvation? 

We must not resist it, but faithfully co-operate with it. 

'We exhort you, that you receive not the grace of God in 
vain' (2 Cor. vi. 1). God stretches forth His hand to save us; 
if we really wish to be saved, we must take hold of it, and not 
reject it. — Example of St. Paul: 'I have labored more abun- 
dantly than all they; yet not I, but the grace of God with me' 
(1 Cor. XV. 10). 

9. Is it, then, also in our power to resist the grace of 
God? 

Most certainly ; for God^s grace does not force the hu- 
man will^ but leaves it perfectly free. 

^Jerusalem, Jerusalem, how often would I have gathered to- 
gether thy children, as the hen doth gather her chickens under 
her wings, and thou wouldst not!' (Matt, xxiii. 37). 'To-day, 
if you shall hear His voice, harden not your hearts' (Ps. xciv. 
8). 

Application, Pray daily to God to give you His grace, 
and take particular care not to close your heart against 
it. ^ Behold, I stand at the gate, and knock. If any 
man shall hear my voice, and open to me the door, I will 
come in to him, and will sup with him, and he with me ^ 
(Apoc. iii. 20). In order to make His grace operate the 
more easily in the human heart, God often connects it 
with exterior events ; as sudden death, diseases, good and 
bad fortune. Do not heedlessly disregard such divine 
warnings; for nothing is more dangerous than not to 
know the time of the visitation of God. — Example: 
Jerusalem (Luke xix. 44). 

§ 2. On the Grace of Sanctification or Justification. 

10. What is Sanctifying Grace? 

Sanctifying Grace is a gratuitous supernatural gift. 



CATECHISM OF THE CATHOLIC EELIGION 245- 

which the Holy Ghost communicates to our souls, and 
by which from sinners we are made just, children of God^ 
and heirs of Heaven. 

Together with sanctifying grace ' the charity of God is poured 
forth in our hearts by the Holy Ghost, who is given to us^ (Rom. 
V. 5). With it God enters into our hearts, according to the 
words of Jesus: ^If any one love me, my Father will love him, 
and we will come to him, and wdll make our abode with him' 
(John xiv. 23). Through it we are born again children of God, 
and our soul receives supernatural life : ^ Behold what manner 
of charity the Father hath bestowed upon us, that w^e should be 
called, and should be the sons of God^ (1 John iii. 1). 

11. Why is sanctifying grace called *a gratuitous gift'? 

Because it is an entirely free gift, flowing from the 

compassionate love of God. 

'For all have sinned, and do need the glory of God; being^ 
justified freely [i.e., without their desert] by His grace, through 
the redemption that is in Christ Jesus' (Rom. iii. 23, 24). 

12. Why is sanctifying grace also called * Grace of 
Justification ' ? 

Because by sanctifying grace man is justified — that is^ 
passes from the state of sin to the state of righteousness 
and holiness. 

13. What, then, does the justification of the sinner 
include? 

Justification includes^ 1. Cleanness from all grievous 
sins at leasts together with the remission of eternal pun- 
ishment; and 2. The sanctification and renewal of the 
interior man. 

'You are washed, you are sanctified, you are justified in the 
name of our Lord Jesus Christ and the Spirit of our God' (1 
Cor. vi. 11). 

14. What first gives rise to the justification of the 
sinner? 

God by grace enlightens the sinner^ and excites him 
to turn to Him. 

15. What must the sinner do on his part, in order to 
attain to justification? 



24:6 CATECHISM OF THE CATHOLIC RELIGION 

He miTst^ with the assistance of grace, voluntarily 
turn to God, and believe all that God has revealed, espe- 
cially that we are justified by Jesus Christ. 

1 6. What effect has this beUef on the sinner? 

1. The sinner is struck with a wholesome fear of the 
justice of God, but hopes to obtain pardon from His 
mercy ; 

2. Then he begins to love God, is sorry for his sins, 
resolves to lead a new life, agreeable to God, and re- 
ceives the Sacrament of Baptism, or, if he is baptized, 
the Sacrament of Penance. 

17. What does the sinner receive in the Sacrament of 
Baptism or Penance? 

He receives sanctifying grace, and together with it 
the remission of his sins and interior sanctification, by 
which he is really made just, acceptable to God, a child 
of God, and heir of Heaven (Council of Trent, Sess. vi). 

18. How long does sanctifjring grace remain in the soul 
of the justified man? 

As long as he does not commit mortal sin. 

19. What fniits does the justified man produce by the 
help of grace? 

He produces good — i.e,, meritorious — works; ^ f or 
every good tree bringeth forth good f ruit ^ (Matt. vii. 
17). 

20. Cannot a man who is in mortal sin do good? 

He can do good, but without any merit for Heaven 
(John XV. 4, 5). 

21. Is, then, the good done in mortal sin useless? 

K'o ; it is, on the contrary, very useful to obtain from 

the Divine mercy the grace of conversion,^ sometimes 

also the averting of temporal punishment.^ 

^ * Redeem thou thy sins with alms, and thy iniquities with 
works of mercy to the poor: perhaps He will forgive thy of- 
fences^ (Dan. iv. 24). — Example: Manasses (2 Paral. xxxiii. 
12). ^'Achab (3 Kings xxi. 29); the Ninivites. 



CATECHISM OF THE CATHOLIC RELIGION 247 

22. What do we merit by the good works which we 
perform in the state of grace? 

We merit;, 1. An increase of sanctifying grace; and 2. 

Eternal salvation (2 Tim. iv. 8). 

^If any one shall say that the justified man by the good 
works which he performs through the grace of God and the 
merit of Jesus Christ, whose living member he is, does not truly 
merit increase of grace and eternal life, let him be anathema^ 
(Council of Trent, Sess. 6, Can. 32). 

23. Whence do such good works derive their intrinsic 
value or meritoriousness? 

From the infinite merits of Jesus Christ, whose living 

members v^e are through sanctifying grace. 

^I am the vine, you are the branches: he that abideth in me, 
and I in him, the same beareth much fruit; for without me 
you can do nothing' (John xv. 5; comp. Council of Trent, Sess. 
6, Ch. 16). 

24. Is every Christian bound to do good works? 

Yes ; for ' every tree that doth not yield good fruit 
shall be cut down^ and cast into the fire ^ (Matt. iii. 10). 

25. What good works should we perform before all 
others? 

1. Those the performance of which is commanded to 
all Christians by the Commandments of God and of the 
Church; and 2. Those which are necessary or useful to 
fulfil the duties of our state of life. 

26. What other good works are especially recommended 
to us in Holy Scripture? 

Prayer/ fasting, and alms; by which, in general, are 
understood the works of devotion, mortification, and 
charity. 

* Prayer is good with fasting and alms, more than to lay up 
treasures of gold^ (Tob. xii. 8). 

27. What does God especially regard in our good 
works? 

Our good intention, by which we may obtain from God 
great reward even for small works. 

* Whosoever shall give to drink to one of these little ones a 



248 CATECHISM OF THE CATHOLIC KELIGION 

<?up of cold water only in the name of a disciple, amen I say to 
you, he shall not lose his reward^ (Matt. x. 42). — Example of 
the Poor Widow (Mark xii. 41-44). 

28. What is a good intention? 

The purpose or positive act of the will to serve God, 
and to honor Him. 

29. How may we make a good intention? 

We maj^ say, for instance, thus : ' my God, I offer 
up to Thee all my thoughts, words, and deeds, for Thy 
honor and glory ^; or: ^ My Lord and my God, all for 
Thy honor.^ 

30. When should we make a good intention? 

It is very useful to make it several times a day, and 
especially every morning. 

31. What means must we particularly use in order to 
obtain grace? 

The Holy Sacraments and Prayer. 

32. Do both these means give us grace in the same 
manner and in the same measure? 

No; for, 1. The Sacraments produce grace in us; 
Prayer obtains it for us ; 2. Through the Sacraments we 
obtain those special graces for which they were insti- 
tuted ; but through Prayer we receive all sorts of graces, 
except those which can be obtained only by the Sacra- 
ments. 

Application, Strive most carefully to preserve sancti- 
fying grace continually in your heart by avoiding sin 
and performing good works. ' A man making void the 
law of Moses dieth without any mercy under two or three 
witnesses: how much more, do you think, he deserveth 
worse punishments, who hath trodden under foot the 
Son of God, and hath esteemed the blood of the testa- 
ment unclean by which he was sanctified, and hath of- 
fered an affront to the Spirit of grace ?^ (Hebr. x. 28, 
29). 



CATECHISM OF THE CATHOLIC EELIGION 249 

CHAPTEE II. 

The Sacraments. 

1. What is a Sacrament? 

A Sacrament is a visible^ or sensible^ sign^ instituted 
by Jesus Christy by which invisible grace and inward 
sanctification are communicated to our souls. 

By sensible is meant something that can be perceived 
by some of the senses. 

2. How many things are necessary to constitute a Sac- 
rament? 

These three: 1. A visible sign; 2. An invisible grace; 
and 3. The institution by Jesus Christ. 

3. Why has Christ instituted visible signs for impart- 
ing his grace to us? 

1. That we may have a visible pledge of the inward 

invisible grace; and 2. That by sharing in these visible 

means of grace, we may manifest our communion with 

the one Church of Christ. 

Thus Christ himself sometimes made use of certain signs 
when He conferred spiritual and corporal blessings on people; 
for instance, when He breathed on His Disciples, and said : ^ Ee- 
ceive ye the Holy Ghost ^ (John xx. 22) ; when *He spat on the 
ground and made clay of the spittle, and spread the clay upon 
the eyes of the man born blind ^ (John ix. 6) ; when ^He put 
His fingers into the ears of the man deaf and dumb, and spit- 
ting, He touched his tongue, and looking up to Heaven, He 
groaned, and said to Him: Ephpheta, which is, Be thou opened^ 
(Mark vii. 33, 34). 

4. Do these signs only signify grace? 

No; they also effect or produce the grace which thej'^ 
signify^ unless we^ on our part^ put an obstacle in the 
way ; therefore they are also called efficacious signs. 

5. What grace do the Sacraments effect? 

1. They communicate^ or increase^ sanctifying grace;. 

2. Each Sacrament communicates other special graces, 
according to the end for which it has been instituted. 



250 CATECHISM OF THE CATHOLIC EELIGION 

6. How must we receive the Sacraments, in order that 
they may produce these graces in us? 

We must prepare ourselves well for them^ and then re- 
ceive them vrorthily. 

7. What sin does he commit who receives a Sacrament 
unworthily? 

He commits a verj^ grievous sin — a sacrilege. 

8. Does not the eflBicacy of the Sacraments also depend 
on the worthiness or unworthiness of those who admin- 
ister them? 

'No; for the Sacraments have their efficacy^ not from 

him who administers them^ but from the merits of Jesus 

Christy bj^ whom they were instituted. 

The Sacraments are, as it were, channels through which flow 
to us the graces which Jesus has merited for us by His bitter 
Passion and death. 

9. Were all the Sacraments instituted by Christ? 

Yes; for God alone can give to outward signs the 
power of producing grace and sanctification. 

10. How many Sacraments has Christ instituted? 

These seven: 1. Baptism; 2. Confirmation; 3. Holy 

Eucharist; 4. Penance; 5. Extreme Unction; 6. Holy 

Orders ; and 7. Matrimony. 

Our Lord Jesus Christ has instituted just as many Sacraments 
as are necessary and conducive to the supernatural life of man. 
For as he is first born into this natural life, then grows up and 
acquires strength, is frequently supplied with nourishing food, 
in order to preserve life and to increase his strength, etc. ; so 
also he is, 1. Born in Baptism to the supernatural life; gains 
then, 2. In Confirmation strength and growth; 3. Keceives in 
the Holy Eucharist a Divine nourishment; 4. Finds in Penance 
a remedy to heal all the diseases of his soul, and to restore him 
to the state of grace; and 5. Gets in Extreme Unction assist- 
ance and strength against despair and the last assaults of the 
devil; 6. In Holy Orders the powers of administrating the 
means of grace necessary to the supernatural life are propa- 
gated; and 7. In Matrimony the union between husband and 
wife is blessed, that, being sanctified themselves, they may also 
bring up their children to a holy, and consequently to eternal, 
life. 



CATECHISM OF THE CATHOLIC EELIGIOX 251 

11. How do we know that there are seven Sacraments? 

We know if because such has been at all times the 

teaching and practice of the Churchy ' which is the pillar 

and ground of the truth ^ (1 Tim. iii. 15). 

Not only have the Catholics of all ages held them, but the 
modern Greeks, the Eussians, and all those sects who in the first 
centuries separated themselves from the Catholic Church, have 
ever retained and still hold these seven Sacraments; which evi- 
dently proves that the doctrine of seven Sacraments is as old as 
the Church itself. 

12. How are the Sacraments divided? 

They are divided^ 1. Into Sacraments of the living and 
Sacraments of the dead; and 2. Into such as can be re- 
ceived only once, and such as can be received more than 
once, 

13. Which are the Sacraments of the living? 

The Sacraments of the Jiving are^ 1. Confirmation; 2. 
Holy Eucharist; 3. Extreme Unction; 4. Holy Orders; 
and 5. Matrimony. 

14. Why are they called Sacraments of the * living ' ? ' 

Because^ in order to receive them^ we ought to have 
supernatural life — that is^ sanctifying grace. 

15. Which are the Sacraments of the dead? 

The Sacraments of the dead are these two: Baptism 
and Penance. 

16. Why are they called Sacraments of the * dead ' ? 

Because, when we receive them, we either have not^ or 
at least are not obliged to have^ the life of grace. 

17. Which Sacraments can be received only * once ' ? 

Baptism^ Confirmation^ and Holy Orders. 

18. Why can they be received but * once ' ? 

Because they imprint upon the soul an indelible char- 
acter^ or spiritual mark^ which consecrates and dedicates 
him who receives it in a special manner to the service of 
God, remains for ever, and will add either to his glory- 
in Heaven or to his misery in Hell. 



252 CATECHISM OF THE CATHOLIC RELIGION 

19. Whence have we received those ceremonies which, 
in the administration of the Sacraments, are used to- 
gether with the signs instituted by Christ? 

From the Churchy which, under the assistance of the 
Holy Ghost, has ordained them for the increase of our 
devotion and reverence. 

Application. Esteem the Holy Sacraments as most 
precious means of grace instituted by Christ; give fer- 
vent thanks to God for them, and beware of profaning 
them by imprecations or by unworthily receiving them. 

Baptism. 

1. Which is the first and most necessary Sacrament? 

The first and most necessary Sacrament is Baptism. 

2. Why is Baptism the first Sacrament? 

Because before Baptism no other Sacrament can be 
validly received. 

3. Why is Baptism the most necessary Sacrament? 

Because without Baptism no one can be saved. 

'Unless a man be born again of water and the Holy Ghost, 
he cannot enter into the Kingdom of God' (John ill. 5). 

God has not revealed to iis what becomes of those children 
who die without Baptism. All we know is that they are not 
admitted to enjoy the sight or beatific vision of God, nor are 
they punished like those who have sinned of their own free will. 
However, it is to be supposed fhat their life hereafter is also to 
ihem a benefit of God. 

4. What is Baptism? 

Baptism is a Sacrament in which, by water and the 
word of God, we are cleansed from all sin, and re-born 
and sanctified in Christ to life everlasting. 

5. Why do you say that we are baptized * by water and 
the word of God ' ? 

Because Baptism is administered by pouring water 
over the head or over the body of him who is baptized, 
and, at the same time, pronouncing these words : ' I bap- 



CATECHISM OF THE CATHOLIC EELIGION 253 

tize thee in the name of the Father, and of the Son, and 
of the Holy Ghost/ 

6. Why do you say that * in Baptism we are cleansed 
from all sin ' ? 

Because in Baptism original sin, and all the sins com- 
mitted before Baptism, are forgiven. 

7. Is also the punishment due to sin remitted? 

Yes ; the temporal as well as the eternal punishment 
is remitted in Baptism. 

8. Why are we, even after Baptism, still subject to 
some defects of original sin, as death, concupiscence, 
and many tribulations and infirmities? 

1. That we ourselves may experience how punishable 
and pernicious sin is, and hate it so much the more; and 
2. That we may increase our merits for Heaven by our 
combats and sufferings. 

9. Why do you further say that we are Vre-born and 
sanctified to life everlasting ' ? 

Because in Baptism we are not only cleansed frbiii all 
sin, but are also transformed in a spiritual manner, made 
holy, children of God, and heirs of Heaven. 

' He saved iis. by the laver of regeneration, and renovation of 
the Holy Ghost, whom He hath poured forth upon us abundantly 
through Jesus Christ our Saviour; that, being justified by His 
grace, we may be his heirs, according to hope, of life everlast- 
ing^ (Tit. iii. 5-7). 

10. By what is this spiritual re-birth and sanctification 
effected? 

It is effected by the grace of sanctification, which, to- 
gether with the Theological Virtues of Faith, Hope, and 
Charity, the Holy Ghost infuses into the soul in Bap- 
tism. 

^ The charity of God is poured forth in our hearts by the Holy 
Ghost, who is given to us^ (Eom. v. 5). 

11. And why do you say that we are re-born and sanc- 
tified * in Christ ' ? 

To signify that all these graces are given to us, be- 



254 CATECHISM OF THE CATHOLIC EELIGION 

cause by Baptism we are united with Christ and incor- 
porated into His Church. 

' There -is now, therefore, no condemnation to them that are 
in Christ Jesus' (Eom. viii. 1). 

12. When did Christ give the commandment to bap- 
tize? 

Before His Ascension^ when He said to His Apostles : 
^ Going therefore^ teach 3^e all nations ; baptizing them in 
the name of the Father, and of the Son, and of the Holy 
Ghost' (Matt, xxviii. 19). 

13. Who can validly baptize? 

Any person; but, except in cases of necessity, only 
priests, who have care of souls, are allowed to baptize. 

14. Is the Baptism given by non-Catholics also valid? 

Yes; it is valid, if they strictly observe in it all that 
is necessary for Baptism. 

When heretics are converted, if it is found, after diligent 
examination, either that Baptism had not been conferred at all, 
or else conferred improperly, they must be baptized. If, upon 
investigation, there remains a reasonable doubt of the validity 
of their former Baptism, they must be baptized conditionally. 
If the former Baptism was valid they are not to be baptized 
again. There are three ways, therefore, of receiving converts 
into the Church. 

I. If Baptism is conferred absolutely, neither abjuration nor 
absolution follows, since all the past is wiped out by Baptism. 

II. If Baptism is repeated conditionally, the following order 
is to be observed, 1. The Abjuration, or Profession of Faith. 
2. Conditional Baptism. 3. Sacramental Confession. 

III. If the former Baptism is held to be valid, the Abjura- 
tion or Profession of Faith alone is to be made, followed by 
Absolution from Censures. 

15. What sort of water should be used in Baptism? 

Any natural water will do for the validity of Baptism. 
However, when possible, baptismal water, or water 
blessed for that purpose, should be used. 

16. What intention must he have who baptizes? 

He must have the intention to baptize indeed — ^that 



CATECHISM OF THE CATHOLIC EELIGION 255 

is, to do what the ^Church does, or what Christ has or- 
dained. 

17. What name should be given to the child in Bap- 
tism? 

The name of some saint, in whom the child may have 
an intercessor with God, and an example for imitation. 

18. Why must the person to be baptized renounce 
Satan, all his works, and aU his pomps, before Baptism? 

Because no one can belong to Christ, unless he re- 
nounce not only Satan, but also his works — i.e., sin — 
and his pomps — i.e., the spirit and the vanities of the 
world, bv which Satan blinds men and entices them to 
sin (Matt. iv. 8, 9). 

In Baptism ^ve promise to believe, to avoid sin, and to lead a 
new life pleasing to God. On the other hand, God promises 
us His grace and eternal salvation. These mutual promises are 
called the Covenant of Baptism. 

19. Why does the Priest place a white linen cloth upon 
our head in Baptism? 

To remind us that we should preserve the innocence 
we have received pure and spotless until death; there- 
fore^ w^hen he puts it on us, he says : ' Eeceive this white 
garment^ and see thou carry it without stain before the 
judgment-seat of our Lord Jesus Christy that thou may- 
est have eternal life.^ 

20. What does the Hghted candle, which is put into the 
child's hand after he is baptized, signify? 

That a Christian oudit to shine bv his faith and vir- 

tuous life before the whole world. 

^So let your light shine before men, that they may see your 
good works, and glorify your Father who is in Heaven^ (Matt. 
V. 16). 

The other ceremonies of Baptism are also very ancient, and 
have all a deep meaning. 1. The person to be baptized remains 
at first without the church, because only Baptism gives him en- 
trance into it. 2. The Priest breathes three times in his face, 
to signify the new and spiritual life he receives by the grace of 
the Holy Ghost (Gen. ii. 7, and John xx. 22). 3. The sign of 
the Cross made upon his forehead and upon his breast denotes. 



256 CATECHISM OF THE CATHOLIC RELIGION 

that he is becoming the property of his Crucified Redeemer, 
whose doctrine he is to carry in his heart, and to profess openly. 
4. The blessed salt, which is put into his mouth, is an emblem 
of Christian wisdom, and of preservation from the corruption 
of sin. 5. By the exorcisms, which are repeated several times, 
the power of the devil, Svho has the empire of death' (Heb. ii. 
j-1:), is broken in the name of the Blessed Trinity. 6. The lay- 
i g of the Priest's hand upon the person to be baptized signi- 
l?s the protection of God; and the stole laid upon him, and his 
being led by it into the Church, is a sign of the ecclesiastical 
power, in virtue of which the Priest admits him into the Church. 
7. The touching of the child's ears and nostrils with spittle, in 
imitation of our Saviour (Mark vii. 33), signifies that, by the 
grace of this Sacrament, his spiritual senses are opened to the 
doctrine of Christ. 8. After having renounced the devil and all 
his works, and all his pomps, he is anointed with holy oil on the 
breast and between the shoulders, because, as a champion of 
Christ, he has now manfully to fight against the devil and the 
world. 9. After the Baptism, the crown of the head is anointed 
with chrism, to intimate that he is now a Christian — i.e., an 
anointed of God, etc. 

21. What should Sponsors, or Godfathers and God- 
mothers, be particularly mindful of? 

Sponsors should bear in mind that they become, as 
it were, the spiritual parents of the infant that is bap- 
tized, and make in his name the profession of faith and 
the baptismal vows ; that therefore — 

1. They should be good Catholics themselves; 

2. They should take care that the child be instructed 
in the Catholic religion, and well educated, if his natu- 
ral parents should neglect their duty in this respect^ or 
be prevented from performing it ; and 

3. That they cannot marry their Godchild or his 
Parents ; but they are not forbidden to marry each other. 

22. How many Godfathers and Godmothers does the 
Church admit? 

The Church generally admits but one Godfather for 
a bo}^, and one Godmother for a girl; or, at most, one 
Godfather and one Godmother for one person to be ba]> 
tized. The others who may be admitted besides are only 



CATECHISM OF THE CATHOLIC RELIGION 257 

to be considered as witnesses of his Baptism^ and, conse- 
quently, contract no spiritual relationship. 

23. Can the Baptism of water never be supplied? 

When it is impossible to have it, it may be supplied by 
the Baptism of desire or by the Baptism of blood. 

24. What is the Baptism of desire? 

xln earnest wish and a determined will to receive Bap- 
tism, or to do all that God has ordained for our salva- 
tion, accompanied with a perfect contrition, or a pure 
love of God. 

'Every one that loveth is born of God, and knoweth God' 
(1 John iv. 7). 

25. What is the Baptism of blood? 

Martyrdom for the sake of Christ. 
'He that shall lose his life for me shall find it' (Matt. x. 39). 

Application. I^ever forget what you owe to God for 
the inestimable grace of Baptism ; and often, if possible 
every Sunday, renew your Baptismal Vows. 

COXFIRMATIOX. 

1. What is Confirmation? 

Confirmation is a Sacrament in which, through the 
Bishop's laying on of hands, unction, and prayer, those 
already baptized are strengthened by the Holy Ghost, in 
order that they may steadfastly profess their faith, and 
faithfully live up to it. 

2. Who teaches us that the Sacrament of Confirmation 
was instituted by Christ? 

The infallible Catholic Church, in accordance with 

the Holy Scripture,^ with the doctrine of the holy 

Fathers,^ and with the practice of the most ancient 

times.^ 

The Holy Scripture reckons the doctrine of Confirmation, 
as well as that of Baptism and Penance, amongst the funda- 
mental truths of Christianity (Hebr. vi. 1, 2). It testifies that 
Christ promised the Holy Ghost to the faithful, and that the 
Apostles imparted Him by prayer and imposition of hands. 



258 CATECHISM OF THE CATHOLIC RELIGION 

'When the Apostles, who were in Jerusalem, had heard that 
Samaria had received the word of God, they sent unto them 
Peter and John. Who, when they were come, prayed for them, 
that they might receive the Holy Ghost; for He was not as yet 
come upon any of them, but they were only baptized in the 
name of the Lord Jesus ; then they laid their hands upon them, 
and they received the Holy Ghost' (Acts viii. 14-17). 'They 
[the disciples of Ephesus] were baptized in the name of the 
Lord Jesus ; and when Paul had imposed his hands on them, the 
Holy Ghost came upon them, and they spoke with tongues and 
prophesied' (Acts xix. 5, 6). ^ The holy Fathers designate this 
Sacrament by various names; as Confirmation (i.e.^ strengthen- 
ing). Imposition of hands, Sealing, Unction, Chrism, Mystery 
of the Holy Ghost. 'The Sacrament of Chrism,' says St. Augus- 
tine, 'is just as holy as Baptism.' ^History attests that even 
in the earliest days of the Church the Bishops travelled about to 
lay their hands on those that were baptized, and to call down 
the Holy Ghost upon them. 

3. What are the effects of Confirmation? 

1. Confirmation increases sanctif3dng grace in ns ; 2. 

It gives ns the Holy Ghost^ to enable ns to fight against 

evil and to grow in virtue ; and 3. It imprints on us, as 

soldiers of Christ, a spiritual mark which can never be 

effaced. 

'He that confirmeth us with you in Christ, and that hath 
anointed us, is God: who also hath sealed us, and given the 
pledge of the Spirit in our hearts^ (2 Cor. i. 21, 22). 

4. Who has power to confirm? 

The Bishops^ as Successors of the Apostles^ have power 
to confirm ; in urgent cases, however, the Pope can dele- 
gate this power also to a Priest who is not a Bishop. 

5. How does the Bishop give Confirmation? 

He extends his hands over all those who are to be 
confirmed, and prays for them all in general, that the 
Holy Ghost may come down upon them ; then he lays his 
hand upon each one in particular, and anoints him with 
holy chrism; and he concludes by giving to all in com- 
mon the Episcopal Benediction. 

6. How does the Bishop anoint those to be confirmed? 

He makes the sign of the Cross with holy chrism upon 



CATECHISM OF THE CATHOLIC EELIGION 259 

the forehead of each one^ saying at the same time : ' N., I 
sign thee with the sign of the Cross, and I confirm thee 
with the chrism of salvation, in the name of the Father, 
and of the Son, and of the Holy Ghost/ 

7. Of what does the chrism, blessed by the Bishop, 
consist? 

Of oil of olives and balsam. 

8. What does the oil signify? 

The oil signifies the inward strength which we re- 
ceive for the combat against the enemies of our salva- 
tion. 

9. Why is fragrant balsam mixed with the oil? 

To signify that he who is confirmed receives the grace 
to preserve himself from the corruption of the world, 
and to send forth by a pious life the sweet odor of virtue. 

10. Why does the Bishop make the sign of the Cross 
on the forehead of him whom he confirms? 

To intimate that a Christian never must be ashamed 
of the Cross, but boldly profess his faith in Jesus cru- 
cified. . 

*I am not ashamed of the Gospel; for it is the power of God 
unto salvation to every one that believeth' (Eom. i. 16). 

11. Why does the Bishop, after he has anointed him, 
give him a slight blow on the cheek? 

To remind him that, being now strengthened, he 
ought to be prepared to suffer patiently any kind of hu- 
miliation for the name of Jesus. 

12. Is Confirmation necessary to salvation? 

Confirmation is not absolutely necessary to salvation; 

yet it would be a sin not to receive it through neglect or 

indifference. 

Whatever has been instituted by God for the sanctification 
of all must also ardently be desired, and thankfully accepted, 
by all. 

13. Who is capable of receiving Confirmation? 

Every one who is baptized. 



260 CATECHISM OF THE CATHOLIC EELIGIOX 

14. How is a person to prepare himself for receiving 
the Sacrament of Confirmation? 

1. He must cleanse his conscience at least from all 
grievous sins; 2. He must get himself well instructed in 
the fundamental truths of our faith, particularly in 
those which regard this Sacrament; and 3. He must 
heartily desire the grace of the Holy Ghost, and, for that 
purpose, he must feryently pray, and perform good 
works. 

15. How are we to receive Confirmation? 

We must, 1. Earnestly ask for the Gifts of the Holy 
Ghost; 2. Promise God that we will liye, and die, as good 
Christians; and 3. Xot leave the church before the 
Bishop has given his benediction. 

16. What should we do after Confirmation? 

We should, 1. Give humble thanks to God; 2. Spend 
that day especially in devotion; and 3. Preserve and in- 
crease the grace of the Holy Ghost by perseverance in 
our struo^sfle ao^ainst the enemies of salvation, and bv an 
ardent zeal in all that is good. 

17. Why are Sponsors, or Godfathers and Godmothers, 
required also in Confirmation? 

That they may present to the Bishop those who are to 
be confirmed, and afterwards advise and help them in 
their spiritual combat for which they are consecrated in 
this Sacrament. 

The Sponsor enters into this engagement by laying his hand 
on the right shoulder of the person to be confirmed. Thus he 
becomes his spiritual Parent and Guardian, and has to preserve 
him from losing the grace of Confirmation; and there arises 
from it the same spiritual relationship, and consequently the 
same impediment of marriage, as in Baptism. 

18. What qualities does the Church require in the 
Godfathers and Godmothers of those who are confirmed? 

They must be Catholics, must have been confirmed, be 
blameless in their conduct^ and of such age that they ^re 
aljle to fulfil their duties as Sponsors. Parents cannot 



CATECHISM OF THE CATHOLIC EELIGION 261 

be the Sponsors of their children; and the Sponsor in 
Confirmation is to be different from the Sponsor in 
Baptism. 

Application. Pray frequently and earnestly that the 
Gifts of the Holy Ghost may be strengthened in you. 
Perform without fear all the duties of a Catholic Chris- 
tian. Should you have to suffer ignominy and persecu- 
tion on account of your faith, consider it an honor, and 
rejoice in it after the example of the Apostles (Acts v. 
41). 

The Holy Eucharist. 

§ 1. The Real Presence of Christ in the Blessed 
Sacrament, 

1. What is the Holy Eucharist? 

It is the true Body and the true Blood of our Lord 
Jesus Christy who is really and substantially present 
under the appearances of bread and wine for the nour- 
ishment of our souls. 

It is called ^Eucharist' from the Greek word ^ Eucliaristia^* 
which means ^ Good Graces ' because it contains Christ our Lord, 
the true grace, and the source of all heavenly gifts ; or * Thanks- 
giving/ because, when we offer this most spotless Victim, we 
render to God a homage of infinite value, in return for all the 
benefits which we have received from His bounty, particularly 
for the inestimable treasure of grace bestowed on us in this 
Sacrament. It is also called the Blessed or Most Holy Sacra- 
ment, because it contains Jesus Christ Himself, the Author of 
all the Sacraments, and of all sanctity. The Sacrament of the 
Altar, because it is on the Altar it is offered and reserved. The 
Boly Host, because it contains Jesus Christ, the true Host or 
Victim, immolated for us. The Viaticum {i.e., Provision for a 
journey), as well because it is the spiritual food by which we 
are supported during our mortal pilgrimage, as also, because it 
prepares for us a passage to eternal happiness and everlasting 
glory (Catech. of the Counc. of Trent). 

2. Is there in the Holy Eucharist all that is requisite 
for constituting a Sacrament? 



262 CATECHISM OF THE CATHOLIC EELIGION 

Yes; there are, 1. The visible sign^ i.e., the appear- 
ances of bread and wine; 2. The invisible grace^ i.e., 
Jesus Christ Himself, the Author and Dispenser of all 
graces; and 3. The institution by our Lord Jesus Christ. 

3. When did Jesus Christ institute this Sacrament? 

He instituted it at the Last Supper, the evening be- 
fore His bitter Passion. 

4. How did He institute it? 

Jesus took bread, blessed it, and broke and gave it to 
His Disciples, saying, 'Talce ye, and eat: this is my 
Body.' After that, in like manner. He took the chalice 
with wine in it, blessed and gave it to His Disciples, 
saying, 'Drink ye all of this: this is my Blood. Do this 
for a commemoration of me ' {Short Hist, of Revealed 
Eel, 24:). 

5. What became of the bread and wine, when Jesus 
pronounced these words over them : * This is my Body, 
this is my Blood ' ? 

The bread was, in an invisible manner, changed into 
the true Body, and the wine into the true Blood, of 
Jesus Christ. 

6. After these words of Christ, what did still remain of 
bread and wine? 

I^othing but their species or appearances. 

7. What is understood by the appearances of bread and 
wine? 

All that which the senses perceive of bread and wine ; 
as form, color, taste, smell, etc. 

8. How do we know that with these words, * This is 
my Body, this is my Blood,' Christ gave His true Body 
and His true Blood to the Apostles? 

We know it — 

1. Because Christ had long before promised to His 
disciples that He would give them His real Flesh to eat 



CATECHISM OF THE CATHOLIC RELIGION 263 

and His real Blood to drink, ^ and because, at the Last 
Supper, He expressly declared that that which He then 
gave them as food and drink was really His Body and 
His Blood ; ^ and 

2. Because the Apostles and the Catholic Church have 
at all times believed and taught so. ^ 

^ ^ The bread that I will give is my flesh for the life of the 
world. The Jews therefore strove among themselves, saying: 
How can this Man give us His flesh to eat? Then Jesus said to 
them: Amen, amen, I say unto you: Except you eat the flesh 
of the Son of man, and drink His blood, you shall not have life 
in you. For my flesh is meat indeed, and my blood is drink 
indeed^ (John vi. 52, etc.). 

^ Christ foresaw that the Church would understand His most 
clear and distinct words in their proper and literal meaning. 
Had He wished to be understood in a different manner, He 
would also have spoken differently, that He might not in such 
most important matter give occasion to misunderstanding and 
error. 

^ The teaching of the Apostles, especially of St. Paul, is evi- 
dent from 1 Cor. x. 16, and xi. 23-29; the teaching of the 
whole Church, from her prayers and rites relating to the Divine 
Service; from the decrees of her Councils; from the numerous 
testimonies of the holy Fathers and ecclesiastical writers. For 
instance, St. Justin Martyr says: ^As Jesus Christ took flesh 
and blood, so also is the food consecrated by His w^ords flesh 
and blood of the incarnate Jesus. ^ St. Cyril, Bishop of Jerusa- 
lem, gives this evidence : ^ As Christ Himself declared and said, 
^'This is my Body, ^^ who would dare to doubt it? As He 
openly protested, saying, ^ ' This is my Blood, ' ^ who would hesi- 
tate, and think that it is not His Blood? Once He changed 
water into wine; and should we question whether He could 
change wine into blood ?^ No less plain and precise are the tes- 
timonies of St. John Chrysostom, St. Ambrose, St. Augustine, 
and of many other Fathers, even of the first centuries. We 
have also a strong proof of the antiquity of the Catholic doc- 
trine in this, that the Schismatic Greek Church, and the other 
older Oriental Churches, believe and teach precisely the same. 

9. Did Christ give also to His Apostles power to change 
bread and wine into His Sacred Flesh and Blood? 

Yes ; He gave them that power with these words : *" Do 
this for a commemoration of me' (Luke xxii. 19). 



264 CATECHISM OF THE CATHOLIC KELIGION 

10. To whom did this power pass from the Apostles? 

It passed from the Apostles to the Bishops and 
Priests. 

11. When do the Bishops and Priests exercise this 
power? 

At Mass^ when they pronounce over the bread and 
wine these words : ' This is my Body^ this is my Blood/ 

12. Is there, then, after the consecration any longer 
bread and wine on the altar? 

^0 ; there is then on the altar the true Body and the 

true Blood of Jesus Christ under the appearances of 

bread and wine. 

This change is properly called ^ Transuhstantiation/ which 
means a real conversion of the whole substance of the bread into 
the substance of the Body of Christ our Lord, and of the sub- 
stance of the wine into the substance of His Blood (Counc. of 
Trent, Sess. 13, Ch. 4, and Can. 2). 

13. How long does Christ remain present with His 
Sacred Flesh and Blood? 

As long as the appearances of bread and of wine con- 
tinue to exist. 

14. Is the Body of Christ alone present under the 
appearance of bread, and the Blood of Christ, alone, 
present under the appearance of wine? 

Xo; under each appearance Christ is present entire 
and undivided^ as He is entire and undivided in Heaven. 

15. When the Priest breaks or divides the Sacred Host, 
does he also break the Body of Christ? 

Xo; he breaks or divides the appearances only: the 
Body of Christ itself is present in each part entire and 
living, in a real though mysterious manner. 

16. What does the Real Presence of Jesus Christ in 
the Holy Eucharist require us to do? 

To visit Him frequently, and to adore Him witli the 
most profound humility and awe^ and with the most 
ardent love and gratitude. 



CATECHISM OF THE CATHOLIC RELIGION 265 

*Let all the Angels of God adore Him^ (Hebr. i. 6). In or- 
der to show due honor to the Blessed Sacrament, the Church 
exposes it for public adoration, gives Benediction with it, car- 
ries it reverently about in solemn procession, has established 
Feasts and Confraternities (of the Most Holy Sacrament, of 
the Sacred Heart of Jesus, and others). As an emblem of 
adoration and love, a lamp is kept burning day and night be- 
fore the altar where the Blessed Sacrament is reserved in the 
tabernacle. 

17. Is Christ present in the Holy Eucharist only that 
He may be also as man with us? 

He is also present for two other reasons: 

1. That He may offer Himself for us in the Holy 
Sacrifice of the Mass; and 

2. That in Holy Communion He may give Himself 
to us for the nourishment of our souls. 

Application. Eejoice that our Lord and Saviour is 
pleased to remain in the Blessed Sacrament amongst us 
to the end of the world. Thank Him for this exceed- 
ingly great favor; love Him^ and visit Him often and 
with devotion. Pour out all your sufferings before this 
amiable Comforter^ and have full confidence in His 
help ; for He Himself invites you, saying : ' Come to me, 
all you that labor, and are burdened, and I will refresh 
you' (Matt. xi. 28). 

§ 2. On the Holy Sacrifice of the Mass, 

18. What is a Sacrifice? 

A Sacrifice is that first and highest act of Eeligion, in 
which a duly authorized person offers to God some sen- 
sible thing which is visibly immolated either physically 
or mystically, in token and acknowledgment of God's 
supreme dominion over all things and of our total de- 
pendence on Him. 

He who sacrifices is styled a priest ; the sensible thing which 
is sacrificed is called the victim; the place where it is sacrificed 
is the altar. These four — priest^ victim, altar, and sacrifice — 
are inseparable. Each one of them calls for the others. 



266 CATECHISM OF THE CATHOLIC RELIGION 

19. Have there been Sacrifices at all times? 

Yes^ there have been Sacrifices from the beginning of 
the worlds and under the Old Law they were strictly 
commanded by God Himself. 

20. Why were the Sacrifices of the Old Law aboUshed? 

Because they were only figures of the unspotted Sac- 
rifice of the New Law, and were, therefore, not to last 
longer than the Old Law itself. 

'For the law having a shadow of the good things to come, 
not the very image of the things, by the self-same sacrifices, 
which they offer continually every year, can never make the 
comers thereunto perfect; for it is impossible that with the 
blood of oxen and goats sin should be taken away. Wherefore 
when He [Christ] cometh into the world He saith: Sacrifice 
and oblation Thou [O 'God] icouJdst not; hut a body Thou hast 
fitted to me. Then said I: Behold, I come: in the head of the 
book it is written of me, that I should do Thy will, God. . . . 
He taketh away the first, that He may establish that which 
followeth' (Hebr. x. 1-9). 

21. What is the Sacrifice of the New Law? 

The Sacrifice of the Xew Law is the Son of God Him- 
self^ Jesus Christ;, who^, by His death on the Cross, of- 
fered Himself to His Heavenly Father for ns (Hebr. 
ix. 14). 

22. Was all Sacrifice to cease with the death of Christ? 

ISTo ; there was to be in the Xew Law of Grace a Per- 
petual Sacrifice, in order to represent continually that 
which was once accomplished on the Cross^ and to apply 
the fruits of it to our souls. 

23. Was such a Sacrifice promised to us by God? 

Yes^ even in the Old Law it was prefigured by the 

Sacrifice of Melchisedech/ and was foretold by the 

Prophet Malachias.^ 

^As Melchiseclech offered bread and wine (Gen. xiv. 18), so 
also Christ offers Himself under the species of bread and wine 
unto the end of the world. Therefore it is said in Ps. cix. : 
* The Lord hath sworn, and He icill not repent: Thou art a 
Priest for ever according to the order of Melchisedecli.' ^'7 
have no pleasure in you [Jews], saith the Lord of Hosts, and I 



CATECHISM OF THE CATHOLIC RELIGION 267 

will not receive a gift of your hand; for from the rising of the 
sun even to the going down, my name is great among the Gen- 
tiles, and in every place there is sacrifice, and there is offered 
to my name a clean oblation' (Mai. i. 10, 11). 

24. Which is this perpetual Sacrifice, foretold by Mala- 
chias? 

It is the Sacrifice of the Mass. 

25. By whom was the Sacrifice of the Mass instituted? 

It was instituted by Jesus Christ, when at the Last 
Supper He offered Himself up under the appearances of 
bread and wine to His Heavenly Father, and com- 
manded His Apostles thenceforth to celebrate this His 
Sacrifice. 

26. What, then, is the Mass? 

The Mass is the perpetual Sacrifice of the New Law. 
in which Christ our Lord offers Himself^ by the hands 
of the Priest, in an unbloody manner, under the ap- 
pearances of bread and wine, to His Heavenly Father, 
as He once offered Himself on the Cross in a bloody 
manner. 

27. What is the difference between the Sacrifice of the 
Mass and the Sacrifice of the Cross? 

The Sacrifice of the Mass is essentially the same Sac- 
rifice as that of the Cross; the only difference is in the 
manner of offering. 

28. Why is the Sacrifice of the Mass the same Sacri- 
fice as that of the Cross? 

Because in both it is the same High-Priest who offers, 
and the same Victim who is offered — namely, Jesus 
Christ our Lord; and because in the Sacrifice of the 
Mass the oblation which Christ made of Himself on the 
Cross, for us, to the Father, is commemorated and con- 
tinued. 

The Priest is only the minister and visible representative of 
Christ; therefore he does not speak in his own name, but in 
the name of Christ: ^This is my Body, . . . this is my Blood.' 



268 CATECHISM or THE CATHOLIC RELIGION 

29. How is the manner of offering different in both? 

On the Cross Christ offered Himself in a bloody man- 
ner; but in the Mass He offers Himself in an unbloody 
manner^ whilst He renews the Sacrifice accomplished on 
the Cross^ without suffering or dying any more. 

30. If Christ dies no more, how, then, can the Sacrifice 
which He consummated on the Cross be renewed in the 

Mass? 

It is renewed^ because in the Mass Christ offers Him- 
self really and truly under the emblems of the bloody 
death which He suffered on the Cross — that is^ under 
the separated appearances of bread and wine. 

By virtue of the words which the Priest pronounces, the 
Body of Christ becomes present under the appearance of bread, 
and His Blood under the appearance of wine; and both these 
appearances being visibly separated from each other, the sep- 
aration of the Blood from the Body, consequently the bloody 
death on the Cross is represented in an unbloody, mystical 
manner. This unbloody renewal is, however, not made in 
order that we may be redeemed anew, for the Sacrifice of the 
Cross was sufficient for the redemption of the whole world; but 
that we may have a standing memorial, and a lively, though 
unbloody, representation of the bloody Sacrifice of the Cross, 
by which God is perfectly honored, and the abundant fruits of 
the Eedemption are applied to our souls. 

31. How do we prove that, from the time of the Apos- 
tles, the Mass has always been celebrated? 

We prove this^ 1. By the words of St. Paiil^ which 
clearh' show that as early as in the times of the Apostles 
the Christians had an altar of their own ; ^ for where an 
altar is^ there must also be a Sacrifice; and 2. By the 
undeniable testimonies of the holy Fathers^ the decrees 
of the Councils, the most ancient prayers of the Mass, 
and by many other memorials of the Eastern and West- 
ern Churches. 

^^We [Christians] have an altar, whereof thev have no 
power to eat who serve the tabernacle,' i.e., the Jews (Hebr. xiii. 
10; comp. 1 Cor. x. 18-21). 



CATECHISM OF THE CATHOLIC RELIGION 269 

32. To whom do we offer the Sacrifice of the Mass? 

We offer it to God alone; however^ we also celebrate 
the memory of the Saints in it. 

33. How do we celebrate the memory of the Saints in 
the Mass? 

1. By rendering thanks to God for all the graces be- 
stowed upon them in this life, and for the glory they 
now enjoy in Heaven; and 2. By imploring their inter- 
cession for us. 

34. What are the ends for which we offer the Mass to 
God? 

We offer it to God, 

1. As a Sacrifice of Praise for His honor and glory; 

2. As a Sacrifice of Thanksgiving for all the graces 
and benefits received from him ; 

3. As a Sacrifice of Propitiation for the many of- 
fences given to Him ; and 

4. As a Sacrifice of Petition, in order to obtain His 
assistance in all our necessities of soul and body. 

35. What effects has the Mass as a Sacrifice of Pro- 
pitiation? 

By it we obtain from the Divine Mercy, 

1. Graces of contrition and repentance for the for- 
giveness of sins; and 

2. Eemission of temporal punishment deserved for 
sins. 

36. To whom are the fruits of the Mass applied? 

The general fruits are applied to the whole Church, 
both the living and the dead ; 

The special fruits are applied, 1. Chiefly to the Priest 
who celebrates the Mass; 2. J^ext, to those for whom in 
particular he offers it up; and 3. To all those who assist 
at it with devotion. 

37. Which are the principal parts of the Mass? 

The principal parts of the Mass are, 1. The Offertory; 
2, The Consecration; and 3. The Communion. 



270 CATECHISM OF THE CATHOLIC RELIGION 

38. What do you think of the ceremonies which the 
Church has added to the Sacrifice of the Mass? 

The ceremonies of the Mass have all been handed 
down to ns from the most ancient tinies^ many from the 
times of the Apostles themselves^ and their sublime and 
mysterious signification is intended to fill our hearts 
with devotion and re\e::ence. 

1. The Priest first prays with heartfelt sorrow, and pro- 
foundly bowing, at the foot of the altar; then having ascended 
the steps, he kisses it reverently, reads the Introit, and prays 
again in the spirit of humility to God, by reciting alternately 
with the server the ^Kyrie eleison' (Lord, have mercy on us). 
2. He intones joyfully the Hymn of the Angels (Gloria), and 
turns then towards the people, to wish them the Divine Bless- 
ing. 3. He prays at the side of the altar, in the name of all 
who are present, to God for the necessities of all. After that, 
he reads two portions of the Holy Scripture, the Epistle and the 
Gospel, the latter, however, at the other side of the altar, to 
intimate that the Evangelical doctrine, rejected by the Jews, 
passed over to the Heathens. 4. The Gospel is followed, on 
certain days, by the Nicene Creed. This is the preparation for 
the Sacrifice. It was anciently called the Mass of the Catechu- 
mens — i.e.,- of those who were still in the first rudiments of 
Christianity, because they were permitted to assist at it thus 
far before they were baptized. Next begins, 5. The Sacrifice 
itself by the Offertory : the Priest, united with the people, of- 
fers bread and wine, and then washes his hands, to show the 
purity of heart with which we should assist at the Holy Sacri- 
fice. 6. He invites all to ferv^ent prayer, and, praising God, he 
joins wdth the Choirs of Angels, saying: 'Holy, holy, holy, ^ etc. 
7. Next follow prayers, said in a low voice, for the Church, her 
Rulers, and all the faithful, under the invocation of the Blessed 
Virgin and all the Saints. 8. Then he pronounces the mysteri- 
ous words of Consecration, adores, making a genuflection, and 
elevates the Sacred Body and the Sacred Blood above his head. 
At the ringing of the bell the people adore on their knees, and 
strike their breasts in token of repentance for their sins. 9. 
The Priest begs of God graciously to accept the Sacrifice, to 
have mercy on all mankind, also on the souls in Purgatory, and 
concludes with the Lord 's Prayer, which contains the substance 
of all petitions. 10. After a preparatory prayer, during which, 
at Solemn Masses, the Kiss of Peace is given, follows the Holy 
Communion, of which all those who are present should partake, 
at least spiritually. 11. The Communion being over, the whole 



CATECHISM OF THE CATHOLIC KELIGION 271 

concludes with a prayer of thanksgiving, the blessing of the 
people, and the reading of the Gospel of St. John. 

39. Why is the Mass said in Latin? 

1. Because this language comes from Eome, whence 
we received our faith; 2. Because^ being a dead lan- 
guage^ it does not change in the course of time like liv- 
ing languages; and 3. Because thereby the Unity and 
Uniformity of the Church, even in her public service^, is 
represented and preserved. 

Out of respect for very ancient usage, the Holy See permits 
the Greeks and some other bodies of Eastern Christians to re- 
tain their own languages in the celebration of Mass and other 
rites. 

40. Why has the Church assigned particular vestments 
for the Priest whilst officiating at the altar? 

That we may remember that the Priest does not act at 
the altar in his own .person^ but as the representative of 
Jesus^ and that he celebrates a most holy Divine Mystery. 

In the Old Testament God Himself minutely appointed the 
vestments for the Priests, and said: * Aaron and his sons shall 
use them when thej approach to the altar to minister in the 
Sanctuary, lest being guilty of iniquity they die' (Exod. xxviii. 
43). 

The different colors of the Priest 's vestments have also their 
meaning. The White signifies innocence and spiritual joy; the 
^ed, the love of God; the Green, the hope of eternal life; the 
Violet or Purple, humility and penance; the BlacJc, deep mourn- 
ing. 

Application, Endeavor to assist daily at the Holy 
Sacrifice of the Mass with sincere devotion and pro- 
found reverence; for there is no other act so holy and 
Divine^ so rich in graces and heavenly blessings. At the 
Offertory^ offer yourself with Jesus Christ to your Heav- 
enly Father; at the Consecration, humbly adore your 
Saviour, and beg His pardon ; at the Communion^ com- 
municate, at least spiritually — that is to say, desire most 
earnestly to be united with your dearest Lord in this 
Sacrament of Love. 



272 CATECHISM OF THE CATHOLIC KELIGION 

§ 3. On Holy Communion. 

41. What is Holy Communion? 

Holy Communion is truly the receiving of the real 
Body and Blood of Jesus Christ for the nourishment of 
our souls. 

Communion means, Union of the faithful with Christ and 
with one another; or, Common participation of the Body and 
Blood of Jesus Christ. The Communion is also called the 
Lord's Supper, the Eeceiving of the Blessed Sacrament, of the 
Holy Eucharist y etc. 

42. Was it God, or is it the Church only, that has com- 
manded us to receive Holy Communion? 

God has commanded it^ and the Church also; for 
Christ our Lord says expressly : ' Amen^ amen I say unto 
you : Except you eat the Flesh of the Son of man, and 
drink His Blood, you shall not have life in you ^ (John 
vi. 54). 

43. Must we also drink the Chalice, in order to receive 
the Blood of Christ? 

No ; for under the appearance of bread we receive also 
His Blood, since we receive Him whole and entire. His 
Humanity and His Divinity. 

Therefore, Christ promises eternal life to those also who re- 
ceive Him under the appearance of bread alone: ^If any man 
eat of this bread, he shall live for ever; and the bread that I 
will give is my flesh, for the life of the world' (John vi. 52). 
'This is the bread that came down from Heaven. Not as 
your fathers did eat manna, and are dead. He that eateth this 
bread shall live for ever' (John vi. 59). 

44. But why, then, did Christ institute the Holy Eu- 
charist in both kinds? 

Because He instituted it^ not only as a Sacrament, 
but also as a Sacrifice^ for which both kinds are required. 

Accordingly, the words of Christ, 'Drink ye all of this' 
(Matt. xxvi. 27), are by no means a command to all the people, 
but only to the Apostles, and their Successors the Bishops and 
Priests, when they celebrate the Holy Sacrifice of the Mass. 
Therefore, Priests also, when they do not actually celebrate 
Mass, communicate under one kind only. 



CATECHISM OF THE CATHOLIC KELIGION 273 

45. Why does the Catholic Church give Holy Com- 
munion to the faithful in one kind only — ^namely, under 
the form of bread? 

1. To prevent the Sacred Blood from being profaned, 
since, under the appearance of wine, it might easily be 
spilled, and could not well be reserved ; 

2. To make it easy for all to receive the Blessed Sac- 
rament, as many feel a disgust at drinking out of a com- 
mon chalice; and 

3. To declare thereby against the heretics that Christ 

is present whole and entire under each kind. 

In the very first times of the primitive Church, the sick, 
prisoners, and all those who communicated at home, received 
the Blessed Sacrament only under the form of bread. Thus 
only the breaking of bread is mentioned by St. Luke, xxiv. 30 : 
'Whilst He was at table with them, He took bread, and blessed 
and brake, and gave to them ^ ; and in the Acts, ii. 42 : ' And 
they were persevering in the doctrine of the Apostles, and in 
the communication of the breaking of bread, and in prayers' 
(comp. Acts ii. 46). Subsequently, it is true, Pope Leo and 
Pope Gelasius commanded the chalice to be received by the 
faithful in the public Communion, but only in order to combat 
the erroneous doctrine of the Manicheans, who detested wine as 
something diabolical, and to prevent these heretics from ap- 
proaching with the Catholics to Communion. But this was only 
for a time and to meet an emergency. When that heresy dis- 
appeared, the faithful could return to the ancient and general 
usage. 

46. Why does our Lord communicate Himself to all 
the faithful as food? 

1. To give us a proof of His tender superabundant 
love^ and to unite Himself most intimately with us : ' He 
that eateth my Fleshy and drinketh my Bloody abideth 
in me, and I in him ^ (John vi. 57) ; and 

2. To unite us also most closely together with one 
another by a bond of love and concord : ' For we, being 
many, are one bread, one body, all that partake of one 
bread ^ (1 Cor. x. 17)/ 

47. What graces does Holy Communion impart to our 
souls? 



274 CATECHISM OF THE CATHOLIC RELIGION 

By uniting us in the most intimate manner with Jesus 
Christy the Source. of all Divine graces, it imparts to us 
innumerable graces^ especially these : 

1. It preserves and increases sanctifying grace; 

2. It weakens our evil inclinations, and gives us a 
desire and strength to be virtuous ; 

3. It cleanses us from venial and preserves us from 
mortal sin; and 

4. It is to us a pledge of our future resurrection and 
everlasting happiness (John vi. 55). 

48. Does every one receive in Holy Communion the 
graces it is intended to give? 

'No; he who receives Holy Communion unworthily — 

that is, in the state of mortal sin — brings damnation 

upon himself. 

^Whosoever shall eat this Bread or drink the Chalice of the 
Lord unworthily^ shall be guilty of the Body and of the Blood 
of the Lord. But let a man prove himself, and so let him eat 
of that Bread, and drink of the Chalice; for he that eateth 
and drinketh unworthily, eateth and drinketh judgment to him- 
self, not discerning the Body of the Lord' (1 Cor. xi. 27-29). — 
Comparison with the Ark of the Covenant, which brought hap- 
piness and blessing upon the pious Israelites, but misfortune 
and a curse upon the impious Philistines. 

49. What sin does he commit who dares to communi- 
cate unworthily? 

1. He commits^ like Judas^ a horrible sacrilege^ be- 
cause he is guilty of the Body and of the Blood of the 
Lord (1 Cor. xi. 27); and 

2. He renders himself guilty of the blackest ingrati- 
tude, because he treats his Divine Eedeemer with the 
foulest indignity in the very same instant in which he is 
favored bv Him with the greatest proof of His immense 
love (Ps. liv, 13). 

50. What are frequently the consequences of an un- 
worthy Communion, even in this life? 

Blindness and hardness of hearty and sometimes also 
sudden death^ and other temporal punishment. 



CATECHISM OF THE CATHOLIC EELIGION 275 

Example: Miserable end of Judas, of whom our Saviour 
. said: ^It were better for him, if that man had not been born^ 
(Matt. xxvi. 24). And of such St. Paul says: 'Therefore [on 
account of unworthily receiving], are there many infirm and 
weak among you, and many sleep ^ [the sleep of death] (1 Cor. 
xi. 30). 

51. What, then, must we do when we have committed 
a grievous sin? 

We must make a good confession before we receive. 

*Let a man prove himself, and so let him eat of that Bread, 
and drink of the Chalice' (1 Cor. xi. 28). 

52. How must we further prepare ourselves, as to the 
*soul'? 

We must endeavor^ 1. To cleanse our souls also from 
venial sin; and 2. To excite in our hearts sentiments of 
fervor and devotion. 

53. Does venial sin also render our Communions un- 
worthy? 

Venial sin does not render them unworthy or sacri- 
legious^ but it diminishes the graces which they other- 
wise would produce. 

54. How can we excite sentiments of fervor and devo- 
tion in our heart? 

By pious meditations and devout exercises. 

55. Which are the best exercises before Holy Com- 
munion? 

The Acts, 1. Of Faith and Adoration; 2. Of Humility 
and Contrition; and 3. Of Hope, Love, and an ardent 
Desire. 

56. How do you make an * Act of Faith ' ? 

my Jesus, I firmly believe all that Thou hast re- 
vealed, but especially that Thou art really present in 
this Most Holy Sacrament, because Thou, the eternal 
and infallible Truth^ hast declared it. 



276 CATECHISM OF THE CATHOLIC RELIGION 

57. How do you make an * Act of Adoration ' ? 

my Jesus^ in union with all the iVngels and Saints 
I adore Thee in this Most Holy Sacrament^ in which 
Thou art concealed for the love of me ; I adore Thee as 
my Lord and my God^ my Creator and my Kedeemer. 

58. How do you make an * Act of Contrition ' ? 

my Jesus^ I am most heartily sorry for all my sins, 
because by them I have provoked and offended Thee, my 
most bountiful God^ whom I love above all things. 

59. How do you make an * Act of Humility ' ? 

My Lord and my Saviour^ how dare I approach Thee 
after having so often offended Thee ! Indeed^ I am not 
worthy to receive Thee into my heart; but only say the 
word^ and my soul shall be healed. 

60. How do you make an * Act of Hope ' ? 

Yes^ my most amiable Jesus^ Thy mercy is un- 
bounded ! Thou vouchsaf est to come to me^, and to dwell 
in my heart ; so Thou wilt also, I confidently hope^ sanc- 
tify me, and replenish me with Thy grace. 

61. How do you make an *Act of Love'? 

my Jesus^ Thou hast loved me unto the death of the 
Cross^ and^ for the love of me^, Thou wilt now become 
also the food of my soul. Oh ! what return can I make 
for Thy love ? In life and in death I will love Thee^ and 
none but Thee. 

62. How do you make an *Act of Desire'? 

Come, Jesus, come and take possession of my heart ; 
make it entirely Thine own. Come, my Jesus, come 
and visit me, and strengthen me with Thy grace. 

63. How must we prepare ourselves as to the * body ' ? 

1. We must be fasting; that is, from twelve o'clock 



CATECHISM OF THE CATHOLIC RELIGION 277 

the night before we must not have taken even the least 
thing by way of eating or drinking ; ^ and 
2. We must be decently dressed. 

^ The Church commands this under pain of a grievous sin^ 
in order to prevent great abuses that would follow from the 
disregard of this law. 

64. Who are dispensed from this command to receive 
fasting? 

Those who are dangerously ill^ and receive the Blessed 
Sacrament by way of Viaticum — i.e., as a preparation 
for their passage into eternity. 

By a Decree of December 7, 1906, the Holy See grants to in- 
valids, even though not dangerously ill, permission to take some 
liquid food after midnight before going to Communion, with 
the approval of their Confessor, provided that they have been 
laid up at least a month, and that they have no definite hope of 
a speedy recovery. Eesidents in religious houses where the 
Blessed Sacrament is reserved may enjoy this privilege twice a 
month; others, once a month. 

65. How should we approach the altar-rail, in order ta 
receive Holy Communion? 

With the greatest reverence^ with hands joined and 
raised^ and eyes cast down. 

66. What shotild we do at the time of our receiving the 
Sacred Host? 

We should spread the commnnion-cloth over our 

. hands and under our chin^ hold the head erect and firni;, 

extend the tongue a little upon the under lip^ and then 

most reverently receive the Sacred Host. 

Do not keep the Sacred Host in your mouth until it is quite 
dissolved; but let it moisten a little upon your tongue, and 
then swallow it. Should it stick to the roof of your mouth, re- 
move it with your tongue, and not with your finger. 

67. What must we do after receiving Holy Communion? 

We must retire with the greatest modesty to our place^, 

and spend some time in devout pra3^er. 

No time is more precious and more favorable for obtaining 
graces than that which immediately follows Holy Communion; 



278 CATECHISM OF THE CATHOLIC RELIGION 

therefore we should avail ourselves of it in the best manner we 
can. It is, indeed, a bad sign if we cannot, in meditation and 
prayer, entertain ourselves for half an hour, or at least for fif- 
teen minutes, with our dear Redeemer. 

68. What sort of prayers ought we especially to say 
after Holy Communion? 

Those in which we humble ourselves before the Lord^ 
ihank Him^, offer ourselves up to Him^ express our love^ 
and implore His graces. 

69. In what manner may we say these prayers? 

We may say them in the following manner: 

AN ACT OF HUMILITY. 

my JesuS;, whence is this to me that Thou^ my God, 
shouldst have vouchsafed to come to me, a poor sinner ! 

AN ACT OF THANKSGIVING AND OBLATION. 

Most amiable Jesus, what return can I make to Thee 
for all that Thou hast done for me ? I offer to Thee my 
body, and my soul, and all that I possess. All my 
thoughts, my desires, my words, and all that I do^ shall 
be Thine, shall be for Thee. 

AN ACT OF LOVE. 

Jesus, inflame my cold heart with the fire of Thy 
love, in order that I may love Thee more than all things, 
more than myself. 

AN ACT OF PETITION. 

my Lord and my God, grant me, a poor creature, 
all the graces I stand in need of; for Thou art, indeed, 
infinitely rich and infinitely good. 

most bountiful Jesus, remain within me with Thy 
grace; strengthen and bless me by the virtue of this 
Holy Sacrament, now and at the hour of my death. 
Amen. 



CATECHISM OF THE CATHOLIC EELIGION 279 

70. How should we spend the day of Communion? 

We should spend it^ as much as possible^ in pious exer- 
cises^ and avoid worldly recreations and amusements. 

Application. Consider how the Lord pours forth^ in 
the most Holy Sacrament of the Altar^ the treasures of 
His Divine Love for mankind ; and resolve^ therefore^ to 
approach to the Holy Table as often as you can with 
permission^ and to receive the Bread of Angels with as 
much devotion and purity of heart as you can possibly 
attain to. 

Penance. 

1. What is understood by Penance? 

By Penance is understood^ 1. The Virtue or disposi- 
tion of heart by which man repents of his sins and is 
converted to God; 2. The Punishment by which he atones 
for the sins committed; and 3. The Sacrament of Pen- 
ance. 

2. What is the Sacrament of Penance? 

It is a Sacrament in which the Priest^ in the place of 
God;, forgives sins^ when the sinner is heartily sorry for 
them^ sincerely confesses them^ and is willing to perform 
the penance imposed upon him. 

3. Does the Priest truly forgive the sins, or does he 
only declare that they are remitted? 

The Priest does really and truly forgive the sins in 
virtue of the power given to him by Christ. 

4. When did Christ give the power to forgive sins? 

When after His resurrection He breathed on the 
Apostles, and said to them : ' Eeceive ye the Holy Ghost. 
Whose sins you shall forgive, they are forgiven them; 
and whose sins you shall retain, they are retained^ 
(John XX. 22, 23). 

5. Did not Christ impart this power to the Apostles 
alone? 

No ; He imparted it also to all those who were to sue- 



280 CATECHISM OF THE CATHOLIC KELIGION 

ceed the Apostles in the Priesthood^ as the Church has 
always believed and taught. 

6. Why was the power of forgiving sins to pass from 
the Apostles to their Successors also? 

Because Christ instituted His means of salvation for 
all times^ and for all men^ who stand in need of them. 

7. Can all sins be forgiven by the Sacrament of Penance ? 

Yes^ all the sins we have committed after Baptism can 
be forgiven^ if we confess them with the necessary dis- 
position of repentance. 

^ If we confess our sins, He is faithful and just, to forgive us 
our sins, and to cleanse us from all iniquity' (1 John i. 9). 

Yet not all sins can be forgiven by every Priest. For, 1. In 
order that a Priest may be able to absolve validly from sins, it 
is not only required that he should have received this power in 
Holy Order, but also that he should have been especially author- 
ized by his Bishop to administer the Sacrament of Penance in 
his diocese. 2. According to an ancient, lawful, and salutary 
practice, the Pope and the Bishops are accustomed to reserve to 
themselves the absolution from certain very grievous sins, from 
which^ therefore, other Priests can absolve only in virtue of a 
particular authorization. When, however, there is immediate 
danger of death, and no Priest especially authorized to hear 
Confessions is present, any other Priest can absolve from all 
sins. 

8. But why must we confess our sins in order to have 
them forgiven? 

Because Christ ordained it so when He instituted the 
Sacrament of Penance. 

9. How do we prove that Christ has ordained Confes- 
sion? 

We prove it, 1. By his own words : ^ Whose sins you 
shall forgive/ etc., for unless we declare our sins, and 
the whole state of our soul, to the Priest, he cannot know 
whether, in virtue of the judicial power which God has 
conferred on him, he is to forgive or to retain them ; 

2. By the testimony of the holy Fathers of the Church, 
who unanimously teach that we have not to expect from 



CATECHISM OF THE CATHOLIC EELIGION 281 

God forgiveness of our sins^ if we are ashamed to con- 
fess them to the Priest ; ^ and 

3. By the existence of confession in the Church at all 
times and among all nations ; for if Confession had been 
instituted by human laws^ and not by Christ Himself, 
people would certainly never have generally complied 
with it.2 

^ ^ Whosoever is ashamed to declare his sins to man, and will 
not confess them, he shall be confounded in the day of judg- 
ment in the face of the whole world ^ (St. John Chrysostom). 
^If the sick man is ashamed to discover the wounds of his soul 
to the physician, he cannot be cured' (St. Jerome). Thus like- 
wise Origen, St. Cyprian, St. Basil, St. Pacian, St. John Clima- 
cus, St. Gregory the Great, and others. ^ That Confession waa 
practised as early as in the times of the Apostles, is proved by 
tradition; and even the Holy Scripture testifies (Acts xix. 18) 
that, when the Apostle St. Paul was at Ephesus, ^ Many of them 
that believed came confessing and declaring their deeds. ' 

10. But to receive forgiveness of our sins is it not suffi- 
cient to confess them to God alone? 

By no means ; or else the full power which Christ gave 

to the Priests^ of retaining or remitting them according 

to their judgment^ would^ indeed^ be vain and useless. 

^Confess your sins one to another [not, then, to God alone] ^ 
that you may be saved ^ (James v. 16). ^Let no one say: I do 
penance privately before God; God, who knows me, sees what 
is going on in my heart. Was it, then, said in vain: Whatso- 
ever ye shall loose on earth, it shall be loosed also in Heaven? 
Were, then, the keys given in vain to the Church of God?^ (St. 
Augustine.) 

11. Is, then, the Sacrament of Penance necessary for 
salvation to all those who have sinned? 

It is necessary for salvation to all those who have 
committed a grievous sin after Baptism. 

12. Can the Sacrament of Penance never be supplied? 

When the Sacrament of Penance cannot be received, 
it can be supplied by a perfect Contrition, and a firm 
resolution to confess our sins as soon as an opportunity 
offers. 



282 CATECHISM OF THE CATHOLIC RELIGION 

13. What are the effects of the Sacrament of Penance? 

1. It remits the guilt of sins committed after Bap- 
tism ; 

2. It remits the eternal^ and at least a part of the 
temporal, punishment due to our sins ; 

3. It restores^ or^ if it is not lost^ it increases^ sanc- 
tifying grace ; and 

4. It also confers other particular graces to enable us 
to lead a holy life. 

14. How many things are reqiured on our part, in order 
to receive the Sacrament of Penance worthily? 

These five: 1. Examination of Conscience; 2. Contri- 
tion; 3. Eesolution of Amendment; 4. Confession; and 
5. Satisfaction. 

§ 1. The Examination of Conscience, 

15. What is meant by 'examining our conscience'? 

To examine our conscience means to meditate seri- 
ously upon our sins^ in order that we may know them 
well 

16. How must we begin the Examination of Con- 
science? 

By imploring the assistance of the Holy Ghost, that 
He may give us the grace rightly to know, to repent, and 
to confess our sins. 

17. How do we implore the assistance of the Holy 
Ghost? 

Come, Holy Ghost, enlighten my understanding, 
that I may rightly know my sins; and move my heart, 
that I may properly repent of them, sincerely confess 
them, and truly amend my life. 

18. In what manner should we examine our conscience? 

1. We should examine when it was that we last made 
a good Confession, and whether we performed the pen- 
ance then laid upon us ; and 

2. We should go through the Commandments of God 



CATECHISM or THE CATHOLIC KELIGION 283 

and of the Churchy and through the obligations of our 
state of life^ and also through the different kinds of 
sin^ carefully examining in what way and how often we 
have offended God by thoughts^, w^ordS;, actions^ and 
omissions. 

19. Must we also examine ourselves on the number 
and the circumstances of our sins? 

Yes ; at leasts when they are mortal. 

20. Against what faults are we to guard in the Exami- 
nation of Conscience? 

1. We must not examine ourselves too hastily and 
superficially; 2. We must not conceal our favorite sins 
from ourselves; 3. We must not take all that to be tri- 
fling which the world considers as such; but we should 
place ourselves in spirit before the tribunal of God; 4, 
On the other hand^ we must avoid becoming too scrupu- 
lous. 

21. How much time ought we to employ in the Exami- 
nation of Conscience? 

The more carelessly we have lived^ and the longer we 
have stayed from Confession, the more time and dili- 
gence ought we to employ in examining ourselves. 

22. How can we facilitate this examination? 

By examining our conscience every day, and by going 
frequently to Confession. 

§ 2. On Contrition. 

23. What is Contrition? 

Contrition is a hearty sorrow for our sins, and a de- 
testation of them. 

24. What quaUties must Contrition have, that our sins 
may be forgiven? 

These three: It must be, 1. Interior; 2. Universal; 
and 3. Supernatural. 

25. How must Contrition be * interior'? 

We must not grieve merely in words for our sins, but 



284: CATECHISM OF THE CATHOLIC KELIGION 

T\ e must also detest them in our hearts as the greatest 

evil^ and sincerely wish we had not committed them. 

^Eend your hearts, and not your garments^ (Joel ii. 13). 
^ A sacrifice to God is an afflicted spirit ; a contrite and humbled 
Iieart, O God, Thou wilt not despise' (Ps. 1. 19). 

26. How must Contrition be * universal ' ? 

We must be sorry for all the sins we have committed, 
or, at least, for all mortal sins. 

27. If a penitent has no sorrow for his venial sins, 
would his Confession nevertheless be vaUd? 

If he has to confess venial sins only, and is not truly 

sorry for any one of them, his Confession is null. 

If since our last Confession we have to accuse ourselves of 
venial sins only, and, because thev do not seem to be grievous, 
we doubt whether we have sufficient Contrition for them, it is 
advisable to repent again of some grievous sin of our former 
life, which we have already confessed, and to include it in our 
Confession, saying at the end of it: ^For these, and all my 
other sins which I cannot at present call to my remembrance, 
and also for the sins of my past life, especially for ... I am 
ieartily sorry, ^ etc. This should also be done when we are not 
quite certain whether we have committed any sin since the last 
Confession. 

28. How must Contrition be * supernatural ' ? 

The sorrow for our sins must arise not from the con- 
sideration of their natural evil consequences, but from 
supernatural motives ; namely, because we have offended 
God, lost his grace, deserved hell, etc. 

29. Would it not, then, be sufficient to be sorry for our 
sins on account of the temporal loss incurred by them? 

To be sorry for our sins only because we have lost 
by them our health, property, reputation, etc., is noth- 
ing but a natural sorrow, which is of no avail for ever- 
lasting life. 

Thus the sorrow of King Saul, Antiochus, and others was a 
merely natural sorrow; on the contrary, that of King David, 
Mary Magdalen, Zacheus^ the Apostles Peter and Paul, and 
other Scripture penitents, was supernatural. 



CATECHISM OF THE CATHOLIC RELIGIO]^ 285 

30. What should we do in order to obtain supernatural 
Contrition? 

We should, 1. Earnestly ask God for His grace; and 
2. We should seriously call to our mind what Faith 
teaches us concerning the malice of sin, and its fatal con- 
sequences ; * for supernatural Contrition must proceed 
from grace and motives of Faith. 

31. Why must Contrition proceed from motives of 
Faith? 

1. Because Faith is the foundation and root of all 
Justification; and 2. Because^ otherwise^ Contrition does 
not prompt us to renounce evil entirely and for ever^ but 
only inasmuch as we have to dread temporal losses. 

32. How many kinds of supernatural Contrition are 
there? 

Two: Perfect Contrition and Imperfect Contrition, 
commonl}^ called Attrition, 

33. When is Contrition * Perfect'? 

When it arises from Perfect Love; i.e., when we de- 
test sin more than all other evils^ for the reason that it 
offends God^ the Supreme Good. 

Since Perfect Contrition proceeds from Perfect Love, in or- 
der to excite ourselves to Perfect Contrition it is very profitable^ 
previously, or at the same time, to excite ourselves to Perfect 
Love of God. 

34. When is Contrition * Imperfect ' ? 

When our Love is not Perfect^ and when^ therefore^ 
our fear of Hell and of the loss of Heaven, or our sense 
of the heinousness of sin itself, must unite with it in 
causing us to detest sin above all other evils, and to re- 
solve to offend God no more. 

Perfect Contrition is, therefore, a sorrow for sin arising from 
the Perfect Love of God; Imperfect Contrition is, on the con- 
trary, a sorrow for sin arising from any other motive which, 
though good and supernatural, is not perfect. In order to ex- 
cite ourselves to Perfect Contrition, let us consider how much 
God deserves to be loved by us, on account of His infinite good- 

* See pp. 225 and 228, quest. 11-15, and page 131, quest. 14. 



286 CATECHISM OF THE CATHOLIC RELIGION 

ness — i.e.y on account of that perfection wMch He, as the Sove- 
reign Good, possesses; and how, nevertheless, we have despised 
and insulted Him, our most loveable Father; how we have ex- 
pelled Him from our heart, and renounced His love and friend- 
ship for ever. In order to excite ourselves to Imperfect Con- 
trition , let us consider how terrible are the pains of Hell or of 
Purgatory, which we have deserved; how beautiful Heaven, 
which we have lost ; how detestable sin, which nailed the Son of 
God to the Cross, has deprived our soul of grace, disfigured it, 
rendered it foul and execrable before God and His Angels, etc.; 
and let us, therefore, repent of the offence given to God, and de- 
test it more than any other evil in the world. 

35. Must Contrition necessarily be perfect? 

It is not necessary for the remission of sins that we 
should have Perfect Contrition; we should^ however^ 
strive to obtain it. 

36. Why should we strive to obtain Perfect Contrition? 

Because the more Perfect our Contrition is^ the more 
is our repentance meritorious and acceptable to God;, 
and the more certainly it obtains our pardon. 

37. When should we make an Act of Perfect Contri- 
tion, even 'without' the Sacrament of Penance? 

1. In danger of death; and 2. As often as we have the 
misfortune to commit a mortal sin and cannot immedi- 
ately go to Confession. 

38. When must we make the Act of Contrition 4n' the 
Sacrament of Penance? 

We must make it before our Confession^ or^ at leabt, 
before the Priest gives us Absolution. 

39. Can Contrition ever be supplied in case of neces- 
sity? 

No ; Contrition is so necessary that it cannot be sup- 
plied by anything or in any case. 

§ 3. The Resolution of Amendment. 

40. What must Contrition necessarily include? 
Contrition must necessarily include, 1. Hope of par- 
don; and 2. Eesolution of Amendment. 



CATECHISM OF THE CATHOLIC EELIGION 287 

41. What is a Resolution of Amendment? 

. A Eesolution of Amendment is a sincere determina- 
tion to amend our life and to sin no more. 

42. What must be the qualities of our Resolution of 
Amendment? 

Our Eesolution of Amendment must be^ like our Con- 
trition^ 1. Interior or Sincere; 2. Universal; and 3. 
Supernatural, 

43- What must he be determined to do who forms a 
firm and sincere Resolution of Amendment? 

He must be determined^ 

1. To avoids at leasts all grievous sins^ so that he will 
suffer anything rather than commit even one ; 

2. To shun the danger^ and especially the proximate 
occasion^ of sin; 

3. To use the necessary means of amendment; 

4. To make due satisfaction for his sins ; and 

5. To repair whatever injury he may have done to his 
neighbor. 

44. What is meant by the proximate occasion of sin? 

B}^ the proximate occasion of sin is meant a person, a 
company, an amusement, and such like, by which people 
usually have been, or, if they do not avoid them^ prob- 
ably will be, led into sin. 

45. Is it a strict duty to shun the proximate occasions 
of sin? 

Yes, whenever it is possible; for he who will not 
avoid the occasion of sin has not a sincere purpose to 
avoid sin itself. 

46. What ought they to consider who will not avoid 
the proximate occasion, or will not desist from their 
habitual sins? 

That the Priest's Absolution is of no avail to them^ 
but only aggravates their guilt. 

47. How can we make an act of Imperfect and Perfect 
Contrition, together with a Resolution of Amendment? 



288 CATECHISM OF THE CATHOLIC KELIGION 

In this manner: 

my God! I am heartily sorry for having offended 
Thee^ and I detest all my sins, because I dread the loss 
of heaven and the pains of hell, but most of all because 
they offend Thee, my God, who art all-good and deserv- 
ing of all my love. I firmly resolve, with the help of 
Thy grace, to confess my sins, to do penance^ and to 
amend my life. Amen. 

§ 4. Confession. 

48. What is Confession? 

Confession is a sorrowful declaration of our sins to 
a Priest, in order to obtain Absolution from him. 

49. What are the necessary Qualities of Confession? 

Confession must be, 1. Entire; 2. Sincere; and 3. 
Clear, 

50. When is Confession * entire'? 

When we confess, at least, all grievous sins which we 
remember, together with their number and necessary 
circumstances. 

51. But what must we do, if we do not recollect the 
number rightly? 

We must declare it as well as we are able, and say, for 
instance: I have committed this sin about .... times 
a day, week, or month. 

52. What sort of circumstances must we confess? 
We must, 1. Especially confess such circumstances 

as change the nature, or aggravate the guilt, of our sins ; 
and 2. Mention in general everything by which the Con- 
fessor may be enabled to judge rightly of the state of 
our conscience, and to put us on our guard against re- 
lapsing into sin. 

1. Should a person have stolen Church property, wished his 
parents dead, coveted his neighbor's wifCy injured some one by 
telling a lie, etc., it would not be sufficient for him to confess 
merely that he has stolen, wished some persons dead, had an 
evil desire, told a lie. 2. Therefore, we must also declare 



CATECHISM OF THE CATHOLIC EELIGION 289 

whether we have injured our neighbors much or little, know- 
ingly or unknowingly; whether the occasion of sin still con- 
tinues; whether we have often before confessed the evil habit^ 
and never corrected it. 

53. What is to be observed in the declaration of the 
circumstances? 

We must avoid making known any person who may be 
concerned in onr sins; we must refrain from all super- 
fluous narrations^ and must express ourselves in as mod- 
est and decent a manner as the nature of the sin allows.. 

54. Must we also confess venial sins? 

We are not^ indeed^ obliged to confess venial sins; 
yet it is good and wholesome to do so. 

55. But if we do not know whether something is a 
mortal or a venial sin, what are we to do? 

We are to confess it^ because many people mistake 
mortal sins for venial ones. 

56. When is Confession ^sincere'? 

When we accuse ourselves just as we sincerely believe 
ourselves guilty before God, without concealing or dis- 
guising anything, or excusing it by vain pretences. 

57. What should the penitent consider, if he is ashamed 
to make a sincere Confession? 

He should consider, 1. That a Confession which is 
not sincere procures him neither remission of sins nor 
peace of conscience; but that the Confession, as well as 
the Communion which follows it, is another grievous sin 
— a sacrilege — and deserves eternal damnation; and 

2. That it is much better for him to confess his sins to 
one Priest, bound by secrecy, than to live always uneasy 
in sin, to die unhappy for ever, and to be put to shame 
at the last day before the whole world. 

As the Confessor is bound to suffer even martyrdom rather 
than reveal anything heard in Confession, so is every one else,, 
who may have accidentally overheard any part of a Confession,, 
bound to the strictest secrecy. 



290 CATECHISM OF THE CATHOLIC RELIGION 

58. What must we do if we have omitted something in 
Confession which we were obliged to declare? 

1. If we have omitted it without our faulty it is only 
required to mention it in the next Confession; but 

2. If we have omitted it, either because we were 
ashamed to confess it or because we did not sufficiently 
examine our conscience, we must also say in how many 
Confessions we have omitted it through our fault, and 
repeat them all. 

59. When is Confession * clear ' ? 

When we so express ourselves that the Confessor can 
understand everything well, and clearly see the state of 
our conscience. 

60. Would our Confession be clear if we accused our- 
selves in general only? — for example, that we have not 
loved God, that we have thought or spoken evil? 

By no means; we must distinctly name and specify 
the different sins. 

61. What is a 'General Confession'? 

A General Confession is that in which we repeat all or 
some of our former Confessions. 

62. When is a general Confession necessary? 

As often as our former Confessions were sacrilegious, 
either through want of sincerity, or of sorrow and reso- 
lution, or through a culpable negligence in the examina- 
tion of our conscience. 

63. When principally is a general Confession useful 
and advisable? 

1. As a preparation for first Communion; 2. On en- 
tering on a state of life; 3. In dangerous illness; 4. At 
the time of a Jubilee, a Mission, etc. 

64. How do you begin your Confession? 

Having made the sign of the Cross, I say : ^ I, a poor 
and miserable sinner, accuse myself to God, the Al- 
mighty, and to you, my Father, in His stead, that since 



CATECHISM OF THE CATHOLIC RELIGION 291 

my last Confession^ which was ... I have committed 
the following sins.^ (Here I confess my sins.) 

Or in the following manner : 

Having arrived at the Confessional^, I kneel down^ 
make the sign of the Cross^ and ask the Priest's blessing 
by saying : ' Bless me^ Father^ for I have sinned.' After 
receiving his blessings I say the first part of the Con- 
fiteor as far as ^ through my most grievous fault.' Then 
I say how long it is since my last Confession, whether I 
then received Absolution and performed my Penance. 
After this I confess all the sins I can recollect, begin- 
ning with those which I may have forgotten in my last 
Confession. 

6$. How do you finish your Confession? 

In conclusion, I say : ^ For these, and all the sins of 
my whole life, I am most heartily sorry, because by them 
I have offended God, the Supreme and Most Amiable 
Good. I detest all my sins, and am firmly resolved to 
amend my life, and to sin no more. I humbly ask 
Penance and Absolution of you, my Ghostly Father.^ 

Or I conclude by saying : ' For these, and all my other 
sins which I cannot at present call to my remembrance^ 
and also for the sins of my past life, especially for . . / 
(see p. 284, quest. 27, note), ^ I am heartily sorry, pur- 
pose amendment for the future, and most humbly ask 
pardon of God, and Penance and Absolution of you, my 
Ghostly Father.' Here I finish the Confiteor: ^There- 
fore I beseech the Blessed Mary ever Virgin,' etc. 

66. What should we do after this? 

We should listen with attention to the instruction 

which the Confessor may think proper to give, and to 

the Penance he enjoins ; and when he asks us questions^ 

we should answer them with sincerity and humility. 

Take care not to leave the Confessional before the Priest haa 
given you notice, by saying, for instance: ^Go in peace'; or^ 
* May God Almighty bless you ! ^ or something similar. 



292 CATECHISM OF THE CATHOLIC RELIGION 

67. What are we to do if we should not receive Abso- 
lution? 

We should humbly submit to the decision of the Con- 
fessor^ and, by true amendment, render ourselves worthy 
of it. 

§ 5. Satisfaction. 

68. What is Satisfaction in the Sacrament of Penance? 

It is the performance of the Penance enjoined by the 

Confessor. 

69. For what purpose does the Confessor impose a 
Penance on us? 

1. For the expiation of the temporal punishment of 
sin; and 

2. For the amendment of our life. 

70. When God remits the sin, does He also remit all 
punishment due on account of it? 

With the sin God always remits the eternal punish- 
ment, but He does not always remit the temporal pun- 
ishment due for it; therefore the Prophet Jfathan said 
to David : ^ The Lord hath taken away thy sin ; never- 
theless, the child that is born to thee shall surely die ' 
(2 Kings xii. 13, 14). 

71. What is the temporal punishment due to our sins? 

It is that punishment which we have to suffer either 
here on earth, or in Purgatory. 

72. Why does God not always remit the temporal pun- 
ishment together with the eternal? 

1. Because His Justice demands that, by the enduring 
of the punishment, we should make some reparation for 
the injury done to Him ; and 

2. Because in His Mercy He will, by the fear of such 
punishment, render us more cautious, and guard us 
against relapsing into sin. 

73. Has not Christ, then, made full satisfaction for our 
sins? 



CATECHISM OF THE CATHOLIC EELIGION 293 

Yes, Christ has abundantly satisfied for our sins; 

nevertheless. He requires that we also, in union with 

Him, should make satisfaction; just as He has prayed 

for us, and nevertheless requires that we also should 

pray in order to be saved. 

*I fill up those things that are wanting of the sufferings of 
Christ' (Col. i. 24). ^ If we suffer with Him, we shall be also 
glorified with Him^ (Kom. viii. 17). 

74. From whom has the Priest the power to impose 
works of Penance? 

From Jesus Christ, who gave to His Church the 
power, not only to loose, but also to bind (Matt, xviii. 
18). 

75. Is the Confession invaUd, if the penitent does not 
perform the Penance enjoined? 

If after Confession, through his own fault, he does 
not perform the Penance which in Confession he was 
willing and sincerely intended to perform, the Confes- 
sion is not rendered invalid ; but he commits a new sin^ 
and deprives himself of many graces. 

76. When should we comply with the Penance en- 
joined? 

If the Confessor has fixed no time for it, the best 
way is to comply with it directly, and before we have 
fallen again into any grievous sin. 

77. What should we do if the Penance seems to be 
too severe? 

We should consider how light the present Penances 
are in comparison with the ancient Canonical Penances, 
and with the eternal punishment we have deserved ; but 
if we should really be unable to do the Penance, we 
should respectfully mention it to the Confessor. 

78. Should we perform that Penance only which the 
Confessor lays upon us? 

We should also endeavor to satisfv the Divine Justice 



294 CATECHISM or THE CATHOLIC RELIGION 

by other voluntary penitential works^ and by patience in 
our sufferings. 

79. What shall we have to expect, if we neglect to make 
due satisfaction to the Divine Justice? 

We shall have so much the more to suffer in Purga- 
tory^ and that without any merit for Heaven. 

80. Are we, after Confession, under no other obliga- 
tion than to satisfy the Divine Justice? 

We are also obliged^ 

1. To repair to the utmost of our power^ the scandal 
we have given and the injury we have unjustly done to 
our neighbor ; and 

2. To employ the means necessary not to relapse into 

sin^ and to amend our life. 

1. Example of Zacheus: 'Behold, Lord, the half of my goods 
I give to the poor ; and if I have wronged any man of anything, 
I restore him fourfold' (Luke xix. 8). 2. 'Behold, thou art 
made whole: sin no more, lest some worse thing happen to 
thee' (John v. 14). 

81. What should they think, who always relapse into 
theu: former grievous sins? 

That their Confessions are much to be suspected^ and 

that their state is extremely dangerous. 

'When the unclean spirit is gone out of a man ... he goeth 
and taketh with him seven other spirits more wicked than him- 
self, and entering in they dwell there ; and the last state of that 
man becomes worse than the first ^ (Luke xi. 26). 

82. What means should we especially use in order that 
we may not relapse into sin? 

We should^ 1. Strictly follow the instructions and di- 
rections of our Confessor; 2. Carefully avoid the occa- 
sions of sin ; 3. Daily examine our conscience ; 4. Be as- 
siduous in prayings in hearing the word of God^ and 
receiving the Sacraments of Penance and of the Holy 
Eucharist ; and 5. We should often meditate on the Four 
Last Things of man. 

Application. When you have sinned^ go to Confes- 



CATECHISM OF THE CATHOLIC RELIGION 295 

sion without delay, but never without a diligent Exam- 
ination of Conscience, a true Contrition, a firm Eesolu- 
tion of Amendment, and a sincere declaration of your 
sins; that the Sacrament of Penance, so replete with 
grace, may not become for you a source of eternal per- 
dition. 

§ 6. Indulgences. 

83. By what means does the Church assist us in the 
discharge of the temporal punishment due to our sins? 

By the grant of Indulgences. 

84. What is an * Indulgence ' ? 

An Indulgence is a remission, granted out of the 
Sacrament of Penance, of that temporal punishment 
which, even after the sin is forgiven, we have yet to 
undergo, either here or in Purgatory. 

85. How does the Church remit the punishment due 
to our sins? 

By making to the Divine Justice compensation for us 
from the inexhaustible treasure of the merits of Christ 
and His Saints. 

Indulgences, therefore, derive their value and efficacy from 
the spiritual treasure of the Church, which consists of the 
superabundant merits and satisfactions of Christ and the Saints. 
This treasure is to be considered as the common property of 
the faithful, committed to the administration of the Church; 
since, by virtue of the Communion of Saints by which we are 
united as members of one body, the abundance of some sup- 
plies the want of others. 

^In this present time, let your abundance supply their want, 
that their abundance also may supply your want, that there 
may be an equality' (2 Cor. viii. 14). 

86. What is generally required to gain an Indulgence ? 

It is required^ 1. That we should be in the state of 
grace^ and have already obtained^ by true repentance, 
forgiveness of those sins the temporal punishment of 
which is to be remitted by the Indulgence; and 2. That 
we should exactly perform the good works prescribed for 
the gaining of the Indulgence. 



296 CATECHISM or THE CATHOLIC KELIGION 

87. What must we believe with regard to Indulgences? 

We must believe^ 

1. That the Catholic Church has power to grant In- 
dulgences; and 

2. That the use of them is very salutary to us (Coun- 
cil of Trent, Sess. XXV). 

88. From whom has the Catholic Church the power of 
granting Indulgences? 

From Jesus Christ, who made no exception when He 

said : ' Whatsoever thou shalt loose on earth, it shall be 

loosed also in Heaven ^ (Matt. xvi. 19 ; xviii. 18). 

That the Catholic Church has from the earliest times exer- 
cised this full power, is evident even from 2 Cor. ii. 10. 

89. Who has a right to grant Indulgences? 

This right belongs especially to our Most Holy Father 
the Pope, who, being the successor of St. Peter, has re- 
ceived from Christ the keys of the kingdom of Heaven; 
the Bishops, however, have also the power of granting 
some Partial Indulgences. 

90. For what reasons are Indulgences very salutary to 
us? 

For these: 

1. They discharge our debt of temporal punishment. 

2. They encourage us to make our peace with God, by 
substituting easier exercises of piety for the very severe 
Canonical Penances of the ancient Church. 

3. They incite us to true repentance and amendment, 
since without these requisites they cannot be gained at 
all. 

4. They urge us to receive frequently the Sacraments 
of Penance and of the Holy Eucharist, and to perform 
good works. 

5. They console fervent penitents in their fear of the 

judgments of God. 

To assert that, by an Indulgence, the Church forgives sinSy 
past or future, or that she grants indulgences for money, is a 



CATECHISM OF THE CATHOLIC EELIGION 297 

gross calumny. It is true that, when granting an Indulgence, 
she has sometimes, besides the conditions of a sincere repent- 
ance, prescribed alms-deeds for charitable purposes; for in- 
stance, for the building of a church or of an hospital; but as 
this, laudable as it was in the beginning, gave nevertheless, in 
the course of time, occasion to abuses, the Council of Trent 
abolished the abuses, declaring, however, that Hhe use of In- 
dulgences is very salutary to Christian people, and approved of 
by the authority of the Sacred Councils^ (Sess. 25). 

91. Is it, then, not true that the Church, by Indul- 
gences, frees us from the obligation of doing Penance? 

No ; she does not free us from the obligation of doing 
Penance according to our capacity^ since^ the greater is 
our penitential zeal and love to God, the more do we 
participate in the Indulgence ; she will only assist us in 
our inability to expiate all temporal punishment in 
this life, and thus, by a generous Indulgence, effect what, 
in ancient times, she endeavored to attain by the rigor- 
ous Penitential Canons. 

92. How many kinds of Indulgences are there? 

There are two kinds : A Plenary Indulgence, which is 
the remission of the whole debt of temporal punishment 
due to sin; and a Partial Indulgence, which is the re- 
mission of a part of it only. 

93. What is meant by an Indulgence of forty days or 
seven years? 

A remission of such a debt of temporal punishment 
as a person would discharge if he did penance for forty 
days or seven years, according to the ancient Canons of 
the Church. 

94. What is meant by a * Jubilee ' ? 

A Jubilee is a Plenary Indulgence which the Holy 
Father grants every twenty-fifth year, or upon extraordi- 
nary occasions ; during which time, in order to increase 
the fervor of repentance in the faithful, Confessors have 
a special power to commute private vows into other 
works of piety, and to absolve in reserved cases. 



298 CATECHISM OF THE CATHOLIC KELIGION 

95. Can Indulgences also be gained for the benefit of 
the souls in Purgatory? 

Yes^ all those which the Pope has expressly declared 
to be applicable to them. 

Application. Yahie and esteem Indulgences^ and 
avail yourself of every opportunity of * gaining them 
worthily for yourself^ as well as for the souls of the 
faithful departed. 

Extreme TJnction. 

1. What is Extreme Unction? 

Extreme Unction is a Sacrament in which the sick, 
by the anointing with holy oil, and by the prayer of the 
Priest, receive the grace of God for the good of their 
souls, and often also of their bodies. 

This Sacrament is called Extreme Unction, because 
it is usually the last of the holy unctions which are ad- 
ministered by the Church. 

2. Whence do we know that the Sacrament of Extreme 
Unction was instituted by Christ? 

We know this, 1. From the Holy Scripture; and 2. 
From the constant doctrine of the Church. 

3. What does Holy Scripture say of the Sacrament of 
Extreme Unction? 

The Apostle St. James says in his Epistle (v. 14, 15) : 
^ Is any man sick among you, let him bring in the 
Priests of the Church, and . let them pray over him, 
anointing him with oil in the name of the Lord; and 
the prayer of faith shall save the sick man, and the Lord 
shall raise him up, and if he be in sins, they shall be 
forgiven him.^ 

4. Why do we infer from these words that Christ has 
instituted Extreme Unction? 

Because the anointing with oil could have no Sacra- 
mental power of forgiving sins, if Christ had not so 
ordained it. 



CATECHISM OF THE CATHOLIC RELIGION 299 

5. How is Extreme Unction administered? 

The Priest anoints the different senses of the sick 
person with holy oil^ and nses^ at each anointing, this 
form of prayer : ' Through this holy unction, and His 
most tender mercy, may the Lord forgive thee whatever 
sins thou hast committed by thy sight ^ (by thy hearing, 
etc.). 

6. What effects does Extreme Unction produce in the 
soul? 

Extreme Unction^ 1. Increases sanctifying grace; 2. 

It remits venial sins, and also those mortal sins which 

the sick person can no more confess; 3. It removes the 

remains ^ of sins already forgiven ; and 4. It strengthens 

the soul in her sufferings and temptations, especially in 

her agony. 

^ By remains of sins we understand the temporal punishment, 
the evil inclinations of the heart, and the weakness of the will, 
which are the consequences of sins committed, and remain even 
after the sins have been forgiven. 

7. What effects does Extreme Unction produce in the 
body? 

It often relieves the pains of the sick person^ and 
sometimes restores him even to healthy if it be expedient 
for the salvation of his soul. 

8. Who can and ought to receive Extreme Unction? 

Every Catholic who has come to the use of reason^ and 
is so ill as to be in danger of death; but not persons in 
healthy even though they are in danger of death. 

9. How are we to receive Extreme Unction? 

We are to receive it^ 

1. In the state of grace; wherefore we must previ- 
ously, if possible, confess our sins, or, at least, make an 
Act of Perfect Contrition; and 

2. With faith^ hope^ and charity, and resignation to 

the will of God. 

Acts of these and similar virtues should often be made by the 
sick person during illness, especially when his end approaches, 



300 CATECHISM OF THE CATHOLIC RELIGION 

and all present ought to help him to do so. It may be briefly 
done in the following words: 

I believe, my God, in Thee, 

I most firmly hope in Thee, 

And I love most truly Thee, 

And all men are dear to me. 

All my sins are grieving me, 

Which, I beg Thee, pardon me. 

I resign myself to Thee, 

Thank for good and evil Thee; 

Nay, ITl live and die for Thee. Amen. 

10. When shotild we receive Extreme Unction? 

We should receive it^ if possible, whilst we are still 
in our senses^ and after having received the Viaticum. 

11. How often can Extreme Unction be received? 

In each dangerous illness it can be received once; it 
can^ however^ be repeated on relapse into danger that had 
passed. 

12. Is it not unreasonable for a person, from fear of 
death, to defer, or even neglect, the receiving of Extreme 
Unction until he is at the point of death? 

Certainly; for^ 

1. Extreme Unction has been instituted even for the 
health of the bod}^; 

2. The sick person will recover more probably, if he 
employs in time the remedy ordained by God^ than if 
he waits until he cannot recover except by a miracle ; and 

3. If his sickness be mortal^ what should he wish for 
more earnestly than to die happy, which this Holy Sac- 
rament gives him grace to do ? 

Relatives also, or attendants, of the sick person, sin griev- 
ously, if through their fault the last Sacraments are not ad- 
ministered to him in due time. ^His sisters, therefore, sent to 
Him, saying: Lord, behold, he whom Thou lovest is sick' (John 
xi. 3). The person who goes to call the Priest should be able 
to explain the condition of the patient, in order that the Priest 
may be able to decide whether or not he is to bring the Holy 
Viaticum with him. 

Application. When God in His mercy visits you with 



CATECHISM OF THE CATHOLIC RELIGION 301 

a dangerous illness^ be sure not to put off the receiving 
of the Holy Sacraments to the last moment; otherwise 
death may surprise you when it is no longer possible to 
have the attendance of a Priest. 

Holy Orders. 

1. On whom did Christ Himself confer the Priesthood? 

On His Apostles. 

2. Was the Priesthood to end with the death of the 
Apostles? 

±\o; no more than the Church was to end at their 
death. 

3. How was the Priesthood continued? 

By the Sacrament of Holy Orders. 

4. What is Holy Orders? 

Holy Orders is that Sacrament which communicates 
to those who receive it the full power of Priesthood, to- 
gether with a special grace to discharge their sacred 
duties well. 

5. What are the principal powers of the Priesthood? 

1. The. power to change bread and wine into the Body 

and Blood of our Lord; and 2. The power to forgive sins. 

The power of consecrating bread and wine Christ gave to 
His Church at the Last Chapter (comp. p. 263, quest. 9) ; and 
the power of forgiving sins He gave after His Eesurrection 
(comp. p. 275, quest. 4). 

6. Is there in Holy Orders also a visible sign which 
indicates the communicating of the invisible power and 
grace? 

Yes, there are several: the imposition of hands and 
the prayer of the Bishop, and the delivery of the chalice 
with wine, and of the paten with bread. 

The imposition of hands and prayer are also mentioned in 
Holy Scripture: 'I admonish thee, that thou stir up the grace 
of God which is in thee by the imposition of my hands. ^ Thus 
wrote St. Paul to Bishop Timothy, 2 Tim. i. 6; and in a similar 
manner, 1 Tim. iv. 14. By prayer and imposition of hands Paul 



302 CATECHISM OF THE CATHOLIC RELIGION 

and Barnabas were also ordained : ^ Then they, fasting and pray- 
ing, and imposing their hands upon them, sent them away' 
(Acts xiii. 3). 

7. But are not *all' Christians true Priests by their 
Baptism? 

No ; as the true Priesthood of the Old Law was propa- 
gated by natural descent from Aaron^ so it is also in the 
New Law propagated by a spiritual descent from the 
Apostles — that is, by ordination. 

8. Why, then, does St. Peter say that all Christians are 
*a kingly Priesthood'? (i Pet. ii. 9). 

Because all^ by their Baptism, are obliged to offer up 

to God internal or spiritiial sacrifices (1 Pet. ii. 5) of 

faith, hope, and charity, of prayer and mortification. 

From this passage it can no more be inferred that all Chris- 
tians are true Priests than that all are true Kings. In the Old 
Law, also, God said to the Israelites: ^You shall be to me a 
priestly Mngdom* (2 Kings xix. 6) ; nevertheless, there was a 
particular Priesthood, which alone was authorized to offer sacri- 
fices. — Punishment of King Ozias (2 Paral. xxvi.). 

9. Who can validly administer the Sacrament of Holy 
Orders? 

Bishops onl}^, who have received this power by a par- 
ticular Consecration. 

As no one can be made a Priest except by the Sacrament of 
Holy Orders, which can validly be administered only by a 
Bishop, who again has received the power of administering it 
from another Bishop lawfully consecrated, it is evident that, by 
an uninterrupted succession of Bishops lawfully ordained and 
consecrated, the Priesthood ascends to the Apostles, on whom 
Christ Himself conferred the Priestly and Episcopal powers both 
for themselves and for their successors. 

10. Cannot also civil authorities, or Christian com- 
munities, confer spiritual powers? 

N'o; they cannot confer spiritual powers on others, 

because they have none themselves. 

Hence the Council of Trent decrees (Sess. XXIII, ch. 4) ^that 
all those who, being only called and instituted by the people, or 
by the civil power and magistrate, ascend to the exercise of 
these ministrations, and those who of their own rashness assume 



CATECHISM OF THE CATHOLIC RELIGION 303 

them to themselves, are not to be looked upon as ministers of 
. the Church, but as thieves and robbers, icho have not entered 
by the door' (John x. 1, 8). 

11. Can a Priest be deprived of his Ordination? 

No; he can as little be deprived of Ordination as of 

Baptism, because it imprints an indelible character upon 

the soul. 

A Priest, therefore, or a Bishop, cannot be deprived of the 
powers which he has received in his Ordination or Consecration 
to change bread and wine into the Body and Blood of Jesus 
Christ, and to offer up the Holy Sacrifice of the Mass, to ad- 
minister Confirmation, Extreme Unction, and Holy Orders; but 
the power of remitting sins by Sacramental Absolution can be 
taken from him, because the valid administration of the Sacra- 
ment of Penance is also dependent on Jurisdiction — that is to 
say, on his mission or authorization by a lawful spiritual Su- 
perior (comp. p. 280, note to quest. 7). For this very reason 
the Priest and Bishops of the schismatical Greek Church, and 
all those who ever have fallen away from the Catholic Church, 
retain the powers of their Ordination and Consecration which 
originally they received from the Catholic Church; but all other 
spiritual power which depends on the Apostolical Mission, and 
comes from the Head of the Catholic Church, expires with their 
separation from the Church. 

12. Are there any other Orders besides those of Priest 
and Bishop? 

Yes; there are others which are preparatory degrees 
to the Priesthood. 

13. Which are these other Orders? 

1. The Four Minor Orders, by which those who re- 
ceive them are qualified for various offices connected 
with the Divine Service; namel)'^ those of Porter, Lector, 
Exorcist, and Acolyte. 

2. The Order of Sub-deacon, who has to assist the 
Deacon when serving at the altar ; and 

3. The Order of Deacon, who immediately assists the 
Priest at the altar, and helps him also in baptizing, 
preaching, and giving Holy Communion. 

14. Who can and ought to embrace the Ecclesiastical 
state? 



304 CATECHISM OF THE CATHOLIC EELIGION 

He only who is called to it by God. 

Parents who, actuated by temporal interests, force their 
children to take Holy Orders, sin most grievously, and are 
responsible for all the evil consequences resulting from it. 

15. What should the faithful do in order to obtain 
worthy Priests and Pastors? 

They should often and fervently pray to God for that 

grace^ and render themselves worthy of it by their love 

of the Church and respect for the Priesthood. 

*Pray ye, therefore, the Lord of the harvest, that He send 
forth laborers into His harvest' (Matt. ix. 38). 

Application. Always show due respect and submis- 
sion to Priests^ as the Eepresentatives of God and the 
Dispensers of His Holy Mysteries : and should you hap- 
pen to perceive in any of them human failings and in- 
firmities^ do not be scandalized^ but ' whatsoever they 
shall say to you^ observe and do; but according to their 
works do ye not ^ (Matt, xxiii. 3). 

Matrimony. 

1. By whom was Matrimony instituted? 

Matrimony was instituted by God Himself^ when He 
gave to Adam in Paradise Eve for his wife^ that they 
both might lead a godly life^ and live together in faith- 
ful and indissoluble love. 

2. Was the sanctity of Matrimony always respected 
according to its original institution? 

No. When by sin the entire human race had fallen 
away from God^ the contract of marriage was no longer 
kept so holy^ until our Saviour came^ and not only re- 
stored Matrimony as God had originally instituted it, 
but also elevated it to the dignity of a Sacrament. 

3. How did Christ restore Matrimony to its original 
institution? 

He ordained that Marriage should again, as it was 
from the beginning, subsist between one man and one 



CATECHISM OF THE CATHOLIC RELIGION 305 

woman only, and that unto the death of either of them ; 

and He proposed, therefore, His spiritual union with the 

Church as an example to married people (Ephes. v.). 

'Moses, by reason of the hardness of your heart, permitted 
you to put away your wives; but from the beginning it was not 
so. And I say to you, that whosoever shall put away his 
wife, and shall marry another, committeth adultery; and he 
that shall marry her that is put away committeth adultery^ 
(Matt. xix. 8, 9, and Luke xvi. 18; Mark x. 11, 12). 

4. Can, then, the bond of Marriage never be dissolved? 

Spiritual Superiors can, indeed, for important rea- 
sons, allow a husband and wife to live separated from 
each other; but, nevertheless, they continue married 
people, and neither of them can validly contract a second 
marriage whilst the other party is living. 

*To them that are married, not I, but the Lord commandeth 
that the wife depart not from her husband. And if she depart, 
that she remain unmarried, or be reconciled to her husband. 
And let not the husband put away his wife' (1 Cor. vii. 10, 11). 
The bond of Christian marriage cannot be dissolved by the 
civil law, because the civil authority cannot interfere with the 
Sacrament, and cannot put asunder what God has joined. 

5. How do we know that Matrimony is a Sacrament? 

1. St. Paul teaches so, who calls Matrimony in the 
Church 'a great Sacrament' '^ (Ephes. v. 32) ; 

2. The Church has at all times believed and taught 
so, as is evident, not only from the Holy Fathers, but 
also from the fact that those Sects who in the first ages 
separated themselves from us agree in holding this doc- 
trine. 

^ St. Paul teaches that husbands and wives should be united 
with each other, as Christ and His Church are united. Now, 
the union that subsists between Christ and His Church is super- 
natural and replete with graces; consequently, Matrimony is a 
sign to which invisible grace is attached, and, therefore, a 
Sacrament. 

6. What, then, is Matrimony in the Church of Christ? 

Matrimony is a Sacrament by which two single per- 
sons, man and woman, are married to each other, and 



306 CATECHISM OF THE CATHOLIC RELIGION 

receive grace from God to discharge the duties of their 
state faithfully until death. 

7. How is this Sacrament received? 

The bridegroom and the bride declare before a duly 
authorized Priest and two witnesses that they take each 
other for wdf e and husband^ whereupon the Priest blesses 
their union. 

8. What are the duties of married persons? 

1. They should take the mutual love of Christ and 
His Church for their model and live with each other in 
peace and conjugal fidelity^ until death separates them; 

2. They should edify each other by leading a holy 
life;^ 

3. They should concur together in bringing up their 
children in the fear of God^ and suffer no servants to be 
in their house who might endanger their innocence ; 

4. The husband should treat his wife with kindness, 
support and cherish her ; the wife should obey her hus- 
band in all that is just and honorable, and conscien-" 
tiously manage the domestic concerns.^ 

^ ' Marriage honorable in all, and the bed undefiled ; for forni- 
cators and adulterers God will judge' (Heb. xiii. 4). ^'As the 
Church is subject to Christ, so also let the wives be to their 
husbands in all things'; i.e., that are just and honorable. 
'Husbands, love your wives, as Christ also loved the Church, 
and delivered Himself up for it. . . . For no man ever hated 
his own flesh, but nourisheth and cherisheth it, as also Christ 
doth the Church' (Ephes. v. 24-29). 

9. What should married people consider when they are 
tempted to break their conjugal fidelity? 

1. That by adultery they break the solemn contract 
they have made in the presence of God and of the 
Church ; 

2. That they break the most sacred bond by which, 
according to God^s disposal, human society is united and 
kept together; 

3. That they disturb domestic peace, hinder the good 



CATECHISM OF THE CATHOLIC EELIGION 307 

education of their children^ and destroy the happiness of 
the whole family ; and 

4. That they expose themselyes to the danger of fall- 
ing into disgrace and misery, and all sorts of sins and 
yices, and eyen of being seyerely chastised, and ulti- 
mately entirely rejected by God Himself. 

'He that is an adulterer shall destroy his own soul; he gath- 
ereth to himself shame and dishonor, and his reproach shall not 
be blotted out' (Prov. vi. 32, 33). 

In the Old Law adultery was, by God's command, punished 
with death, and, in the Primitive Church, with public penance 
of many years, like manslaughter. — Sin and punishment of 
King David. 

10. What should those people bear in mind who intend 
to enter the married state? 

1. They shonld not thoughtlessly, and without due 
reflection, enter into an engagement to marry. 

2. They should be properly instructed, and be free 
from impediments; 

3. They should live innocently whilst they are en- 
gaged, and should not think that, during that time, they 
are allowed sinful liberties on that account. 

4. They should enter the marriage state with a pure 
and holy intention ; and 

5. Before they marry, they should make a good Con- 
fession and worthily receive Holy Communion. 

^We are the children of saints, and we must not be joined 
together like heathens that know not God^ (Tob. viii. 5). 

Example of Sara, who could say to God : ^ Thou knowest, O 
Lord, that I never coveted a husband, and have kept my soul 
clean from all lust. Never have I joined myself with them 
that play, neither have I made myself partaker with them that 
walk in lightness. But a husband I consented to take, with 
Thy fear, not with my lust' (Tob. iii. 16-18). 

11. Who may be said to espouse each other thought- 
lessly? 

1. All who neglect to have previous recourse to God, 
and disregard His will, the advice of their parents, and 



308 CATECHISM OF THE CATHOLIC RELIGION 

the salvation of their own soul in the affair (Prov. xix. 

14); 

2. Those whO;, in their choice^ care less for religion 
and virtue than for temporal advantages^ etc. ; and 

3. Those who do not first consider whether they will 

be able to fulfil the weighty duties of the married state. 

The husband should be able to maintain his wife and chil- 
dren; he should not be a free-thinker, or addicted to gambling, 
drinking, quarrelling, cursing, etc. The wife should be free 
from vanity, love of finery, and capriciousness; she should be 
chaste, pious, modest, industrious, and economical. Both should 
possess the virtue, intelligence, and knowledge in religious mat- 
ters requisite to give their children a Christian education. 

12. How is a binding engagment to marry entered into ? 

The engagement must be in writing and signed by the 
two parties^ in presence of the Pastor of one of them^ or 
the Bishop^ or two other witnesses. 

13. What sin do they commit who receive the Sacra- 
ment of Matrimony with an unholy intention, or in the 
state of mortal sin? 

They render themselves guilty of sacrilege, and, there- 
fore, unworthy of all the Divine graces and blessings at- 
tached to the Sacrament. 

14. How many kinds of * Impediments ' are there? 

There are two kinds : 

1. Such as render marriage illegal; as, for instance, 
the forbidden times, the simple vow of chastity, a bind- 
ing engagement of marriage to another person, etc. ; 

2. Such as render it not merely illegal, but null; for 
instance, consanguinity and affinity to the fourth degree 
inclusively ; spiritual relationship ; a solemn vow of chas- 
tity; one of the parties not being a Christian; likewise 
the marriage not being contracted in the presence of a 
duly authorized priest, and of two witnesses at least; 
and others. 

In order to discover whether there are any Impediments of 
marriage, it is very advisable for the parties to make a sincere 
General Confession some time before they enter into the con- 



CATECHISM OF THE CATHOLIC RELIGION 309 

tract. For this same reason the Banns are published in the 
Church; and any one T^'ho knows of an Impediment is in con- 
science bound to declare it to the Pastor. 

15. What is understood by the * forbidden times'? 

1. The time which begins with the first Sunday of 
Advent and ends with the Epiphany of our Lord; and 
2. That which begins with Ash Wednesday and ends 
with Low Sunday^ within which times the Churcli for- 
bids the solemnizing of marriage, because they have been 
particularly set apart for penance and prayer. 

Tliis Commandment of the Church does not forbid marriages 
during Lent and Advent; it forbids them to be solemnized; that 
is, the Priest is not allowed to say the Mass appointed in the 
Missal for the bridegroom and bride, nor to give the solemn 
nuptial benediction. In some dioceses it has been decreed that 
no marriage whatever shall take place, during these seasons 
without a dispensation from the Bishop. 

16. Can the Impediments of Marriage never be dis- 
pensed with? 

The Church can dispense with some when there are 

sufficient reasons^ but not with all; on this subject the 

parties must confer with their Pastor. 

Only the Church, in whose power it is to grant or to refuse 
the dispensation (and not those who ask for it, and are too 
easily deceived by a blind passion), is competent to decide 
whether the reasons be sufficient. That these reasons must, at 
all events, be weighty, is evident from the decree of the Council 
of Trent (Sess. 24, Ch. v.), which says that ^Impediments of 
marriage are either never, or but rarely, to be dispensed with. ' 
A dispensation got by fraud, though valid before men, is, never- 
theless, invalid before God. 

17. What should we think of 'mixed' marriages — i.e., 
of marriages which are contracted between CathoUcs and 
non-Catholics, especially Protestants? 

That the Church has^ at all times^ disapproved of such 
marriages^ and never permits them^, except on certain 
conditions. 

18. Why does the Church disapprove of such mar- 
riages? 

1. Because the Catholic party is exposed to great dan- 



310 CATECHISM OF THE CATHOLIC KELIGION 

ger of either losing the faith or of becoming indifferent ; 

2. Because the Catholic education of the children is 
generally deficient^ and not seldom impossible; 

3. Because the non-Catholic party usually does not 
acknowledge Matrimony either as a Sacrament or as in- 
dissoluble^ and can^ therefore^ according to his or her 
principles^ separate, and marry again, which the Cath- 
olic consort is not permitted to do ; and 

4. Because for that very reason such a marriage never 
is a true emblem of the most intimate, indissoluble union 
of Christ with His Church, which every Christian mar- 
riage ought to be ; • ; 

5. Because the happiness of married life depends, 
above all, on unity of faith. 

19. On what conditions does the Church consent to a 
mixed marriage? 

On these: 1. That the Catholic party be allowed the 
free exercise of religion; 2. That he or she earnestly en- 
deavor to gain by persuasion the non-Catholic consort to 
the true Church; and 3. That all the children be brought 
up in the Catholic religion (Briefs of Pius VIII. and 
Gregory XVL). 

20. Is the Church obliged to require such conditions? 

Yes ; otherwise she would either be indifferent to the 
eternal welfare of her children, or deny that she alone is 
the true saving Church. 

21. Can, then, a person never be permitted to contract 
a mixed marriage, unless the Catholic education of the 
children be previously secured? 

ISTo; for such a marriage would be a grievous sin 
against the Catholic Church and the spiritual welfare of 
the children that may be born; wherefore the Church 
can in no case give her consent to it. 

Parents who consent to such a marriage of their child render 
themselves guilty of the same sin as the child, and incur a 
severe responsibility before God. 



CATECHISM OF THE CATHOLIC EELIGION 311 

Application. In the choice of a state of life consult, 
above all things^ God and the salvation of your soul. 
Should you^ after a mature deliberation^ think yourself 
to be called to the married state^ prepare yourself for it 
by prayer, good works, and especially by a good General 
Confession, and be careful not to follow those who, by 
sin and vice, draw the curse of God upon their heads. 

CHAPTER III. 

Prayer. 

§ 1. Prayer in General, 

1. What is Prayer? 

Prayer is the raising up of our minds and hearts to 
God, either to praise Him, or to thank Him, or to beg 
His grace; and therefore it is divided into Prayer of 
Praise, Prayer of Thanksgiving , and Prayer of Petition, 

2. What does 'to praise God' mean? 

To praise God means to rejoice at His infinite Per- 
fections, and to glorify and adore Him on that account 
(Ps. ix. 3). 

Examples: David in his Psalms; the three children in the 
fiery furnace (Dan. iii.) ; the Blessed Virgin (Luke i. 46, etc.). 

3. Are we bound to praise God? 

Yes, we are ; for this we were created, and this will one 

day be our eternal occupation in Heaven (Apoc. iv.). 

^My mouth shall speak the praise of the Lord, and let all 
^esh bless His holy name for ever, yea for ever and ever^ (Ps. 
cxliv. 21). ^Be ye filled with the Holy Spirit, speaking to 
yourselves in psalms, and hymns, and spiritual canticles, sing- 
ing and making melody in your hearts to the Lord^ (Eph. v. 
18, 19). 

4. Must we also 'thank' God for His gifts? 

Yes; for ingratitude is a detestable vice^ whereas 
gratitude is the best means to obtain new benefits. 

^In all things give thanks; for this is the will of God in 

Christ Jesus' (1 Thess. v. 18). 



312 CATECHISM OF THE CATHOLIC RELIGION 

5. Must we also *beg graces' of God? 

' Ask/' says Jesus Christ Himself^ ' and it shall be 
given you; seek^ and yon shall find; knocks and it shall 
be opened to you ^ (Luke xi. 9). 

6. Is Prayer necessary to all? 

Prayer is necessary for salvation to all who have suffi- 
ciently the use of reason. 

7. Why is Prayer necessary to all? 

Because God has commanded it^ and because^ without 
it^ we do not receive the graces necessary to persevere to 
the end. 

8. But does not God already know what we stand in 
need of? 

Most certainly; but we do not pray to tell God what 
we stand in need of, but to acknowledge Him as the 
Giver of all good gifts, to testify our dependence on 
Him, and thereby to render ourselves more worthy of 
His gifts. 

9. What are the principal fruits of Prayer? 

Prayer, 1. Unites us to God; 2. Makes us heavenly- 
minded; 3. Strengthens us against evil; 4. Gives us zeal 
and energy for good; 5. Comforts us in adversity; and 
6. Obtains help for us in time of need, and the grace of 
perseverance unto death. 

Examples: Moses (Exod. xvii. 11); Samuel (1 Kings xii. 
18) ; Judith (Judith ix., etc.) ; Esther (Esther xiv., etc.) ; the 
Machabees (2 Mae. xv. 27) ; the first Christians whilst Peter 
was in prison (Acts xii. 5, etc.). 

10. How must we pray that we may obtain these fruits? 

We must pray, 1. With devotion; 2. With humility; 3. 
With confidence ; 4. With resignation to the will of God ; 
and 5. With perseverance. 

11. When do we pray *with devotion'? 

When our prayer comes from the heart, and we avoid 
all distracting thoughts as much as possible. 



CATECHISM OF THE CATHOLIC EELIGION 313 

*This people honoreth me with their lips; but their heart is 
far from me^ (Matt. xv. 8). 

12. Are all the distractions in prayer sinful? 

They are sinful when we ourselves are the cause of 
them^ or wilfully admit or entertain them ; but when we 
struggle against them^ they increase our merit. 

13. What should we do in order that we may be less 
distracted in our prayers? 

Before our prayers we should^ as far as possible, ban- 
ish all worldly thoughts, and represent the Omnipresent 
God in a lively manner to our mind. 

^Before prayer prepare thy soul, and be not as a man that 
tempteth God' (Ecclus. xviii. 23). 

14. When do we pray 'with humility'? 

When we address our prayers to God with a sincere 

acknowledgment of our weakness and unworthiness. 

'The prayer of him that humbleth himself shall pierce the 
clouds' (Ecclus. XXXV. 21). — The Pharisee and the Publican 
(Luke xviii.). 

15. When do we pray * with confidence ' ? 

When we firmly hope that God will hear our prayer^ 
inasmuch as it is conducive to His honor and to our sal- 
vation. 

^Let him ask in faith^ nothing wavering; for he that waver- 
eth is like a wave of the sea, which is moved and carried about 
by the wind. Therefore let not that man think that he shall 
receive anything of the Lord^ (James i. 6, 7). 

16. Why may and ought we to have this firm hope? 

Because God can give us all good things^ and, for the 
sake of Jesus^ will also really do so, as our Saviour Him- 
self solemnly assures us, saying : ^ Amen, amen I say to 
you, if you ask the Father anything in my name. He 
will give it to you ^ (John xvi. 23 ; comp. Mark xi. 23, 
24). 

17. But why do we not always receive what we ask 
for? 

1. Either because we do not pray as we ought; or 



314: CATECHISM OF THE CATHOLIC EELIGION 

2. Because that which we ask for is prejudicial to our 
salvation; or 

3. Because we do not persevere in praying; therefore 
we must also pray with resignation to the will of God. 
and perseverance. 

i8. When do we pray 'with resignation to the will of 
God'? 

When we leave it entirely to Him to hear us when and 
how He thinks proper. 

^Father, not my will, but Thine be done^ (Luke xxii. 42). 

19. When do we pray * with perseverance ' ? 

When we do not desist^ although we are not aware of 

being heard^ but continue to pray the more fervently. 

Example of the Tvoman of Chanaan (Matt, xv.) ; parable of 
the friend who asks for three loaves (Luke xi. 5-10) . 

§ 2. Meditation, 

20. Must we always use a set form of words in our 
prayers? 

Jso; this may be done in Vocal Prayer; but there is 
also an Interior or Mental Prayer^ called Meditation. 

21. In what does 'Meditation' consist? 

It consists in reflecting upon the life and sufferings of 
Jesus^ upon the Divine Perfections^ or other truths of 
our religion^ in order to excite in our hearts pious senti- 
ments^ and especially good and efficacious resolutions. 

22. When ought we to pray? 

Christ says^ ' that we ought always to pray^ and not 
to faint ^ (Luke xviii. 1). 

23. How is it possible to pray always? 

We pray always when we frequently raise up our 
minds and hearts to God, and offer up to Him all our 
labors, sufferings, and pleasures. Yet at certain times 
we are to pray in an especial manner. 

24. When are we thus especially to pray? 

1. In time of temptation and other pressing need, and 



CATECHISM OF THE CATHOLIC RELIGION 315 

during private and public calamities; 2. In the morning 
and at night ; before and after meals ; when the Angelus 
bell rings ; and when we are in the Church. 

25. Why should we pray in the Church especially? 

Because the Church is especially the house of God and 
of prayer, where all that we see and hear is intended to 
raise our minds and hearts to the meditation on Divine 
things. 

26. For whom must we pray? 

We must pray for all men: for the living and the 
dead; for friends and enemies; especially for our pa- 
rents, brothers and sisters, benefactors, spiritual and 
temporal Superiors, and also for heretics and infidels. 

' I desire therefore, first of all, that supplications, prayers, in- 
tercessions, and thanksgivings be made for all men, for kings, 
and for ail that are in high station, that we may lead a quiet 
and a peaceable life in all piety and chastity' (1 Tim. ii. 1, 2). 

Application. Consider how happy you are that you, a 
miserable worm of the earth, are allowed to speak to God, 
the Most High, as a child speaks to his father. Pray, 
therefore, often and willingly, and always with as much 
devotion as you possibly can, both at home and in the 
Church. 

§ 3. The Lord's Prayer. 

27. Which is the most excellent of all prayers? 

The most excellent of all prayers is the Our Father^ 
or the Lord's Prayer. 

28. Why is the * Our Father ' called the ' Lord's Prayer ' ^ 

Because Christ our Lord has taught it to us, and com- 
manded us to say it (Matt. vi. 9-13). 

29. What does the Lord's Prayer contain? 

It contains a short Preface and Seven Petitions. 

30. What do you call its * Preface'? 

These words: '' Our Father who art in Heaven." 



316 CATECHISM OF THE CATHOLIC EELIGION 

31. What does the * Father' remind us of? 

That God is our Father, so good and so worthy of ven- 
eration that there is no earthly father like Him; and 
that WQ, therefore, ought to pray to Him with a child- 
like reverence, love, and confidence. 

32. Why do we say *our' Father, and not *my' Father? 

Because, God being the Father of all men, we are all 
Hig children, and should therefore love one another as 
brothers, and pray for one another (Mai. ii. 10). 

33. Why do we add these words: *Who art in 
Heaven ' ? 

To call to our mind, 

1. That God, though He is everywhere, dwells espe- 
cially in Heaven, where we shall one day see Him face 
to face (1 Cor. xiii. 12) ; 

^. That we are but pilgrims upon earth, and that our 
true country is in Heaven ; and 

3. That when we pray, we must detach our hearts 
from all earthly things, and raise them up to Heaven. 

34. What do we ask for in the * First' Petition: * Hal- 
lowed be Thy name ' ? 

That the name of God may never be profaned or blas- 
phemed, but that God may be rightly known, loved, and 
honared by us and by all men. 

35. Why is this the * First' Petition? 

Because we are to esteem the honor and glory of God 
more than all things else. 

36. What do we ask for in the * Second' Petition: *Thy 
Kingdom come ' ? 

1. That the kingdom of God, the Church, may be 
more and more extended upon earth ; 

2. That the kingdom of divine grace and love may 
now be established in our hearts, in order that, 

3. After this life, we may all be admitted into the 
kingdom of Heaven. 



CATECHISM OF THE CATHOLIC RELIGION 317 

37. What is the meaning of the * Third' Petition: *Thy 
will be done on earth as it is in Heaven'? 

1. We ask that we and all men may do the will of God 
on earth as faithfully and cheerfully as the Angels and 
Saints do it in Heaven ; and 

2. We profess that^ in all things^ we submit ourselves 
to the holy will of God. 

38. What do we ask for in the * Fourth' Petition: * Give 
us this day our daily bread ' ? 

We ask that God would give us all that is daily nec- 
essary for our soul and body. 

39. Why does Christ bid us ask for our * daily ' bread 
only? 

To teach us that we should wish only for necessaries^ 

not for riches and abundance. 

^Having food, and wherewith to be covered, with these we 
are content^ (1 Tim. vi. 8). 

40. What do we ask for in the * Fifth' Petition: * For- 
give us our trespasses, as we forgive them that trespass 
against us ' ? 

That God would so forgive us all our sins as we for- 
give others who have offended us. 

41. May those who do not forgive expect forgiveness 
themselves? 

No ; on the contrary^ they pass judgment upon them- 
selves as often as they say the Our Father, 

'Forgive thy neighbor if he hath hurt thee; and then shall 
thy sins be forgiven to thee when thou prayest' (Ecclus. xxviii. 
2). 

42. What do we ask for in the * Sixth' Petition: 'Lead 
us not into temptation'? 

We ask that God would remove from us all tempta- 
tions and all the dangers of sin^ or^ at leasts give us grace 
sufficient to resist them. 



318 CATECHISM OF THE CATHOLIC EELIGION 

43. By whom are we tempted to sin? 

1. By our own Flesh or Concupiscence; ^for the flesh 
lusteth against the spirit^ (Gal. v. 17) ; 

2. Bj^ the World — i.e., by its vain pomps^ bad exam- 
ples, and wicked maxims ; and 

3. By the Devil, ' who, as a roaring lion, goeth about 
seeking whom he may devour ^ ( 1 Pet. v. 8 ) . 

44. Why does God permit us to be tempted? 

1. To keep us humble; 

2. To try our faithfulness or to punish our unfaith- 
fulness; and 

3. To increase our zeal for virtue, and our merits. 

1. 'Lest the greatness of the revelations should exalt me, 
there was given me a sting of my flesh, an angel of Satan, to 
buffet me^ (2 Cor. xii. 7). 2. ^ The Lord your God trieth you, 
that it may appear whether you love Him with all your heart 
and with all your soul, or no' (Deut. xiii. 3). 'Blessed is the 
man that endureth temptation; for when he hath been proved 
he shall receive the crown of life, which God hath promised to 
them that love him' (James i. 12). 

45. Is temptation in itself a sin? 

Temptation in itself is not a sin; but to expose our- 
selves heedlessly to temptation, or to yield to it^ is a sin. 

For our consolation and instruction, Christ Himself allowed 
the Devil to tempt Him (Matt. iv.). 

46. What must we do in order that we may not yield? 

We must especially watch and pray^ as Christ our 
Lord says : ^ AYatch ye and pray that ye enter not into 
temptation^ (Matt. xxvi. 41). 

47. What do we ask for in the * Seventh' Petition: 
* But deliver us from evil ' ? 

That God would preserve us from all evil of soul and 
body^ especially from sin and eternal damnation. 

48. Why do we add the word * Amen,' or *So be it'? 

To express by it our ardent desire^ and also our con- 
fidence, of being heard. 

Application. Always say the Lord's Prayer with rev- 



CATECHISM OF THE CATHOLIC KELIGION 319 

erential attention, remembering that we have received it 
from our Divine Kedeemer Himself. 

§ 4. The Angelical Salutation. 

49. What prayer do Catholics usually say after the * Our 
Father'? 

The prayer which is said in honor of the Mother of 
God, and is called the Angelical Salutation, or Hail 
Mary. 

50. Why do we add the Angelical Salutation to the 
Lord's Prayer? 

That the Most Blessed Mother of God may second our 
weak prayer by her powerful intercession with her Di- 
vine Son. 

51. How many parts has the Hail Mary? 

Two parts: A Prayer of Praise and a Prayer of Peti- 
tion, 

52. Of what is the * Prayer of Praise' composed? 

1. Of the words of the Archangel Gabriel: 'Hail 
[Mary], full of grace, the Lord is with thee; blessed art 
thou among women ' ; and 

2. Of the words of St. Elizabeth: 'And blessed is the 

fruit of thy womb/ to which we add the name of Jesus, 

^ Hair is a term of salutation, equivalent to ^ Ave^ or ^ Salve/ 
and means ^ Be well/ or 'I salute thee.' 

53. When did the Archangel Gabriel speak those 
words? 

When he announced to the Blessed Virgin Mary that 
she would become the Mother of God (Luke i. 28). 

54. When were the above words spoken by St. EHza- 
beth? 

When Mary went into the hill country^ and visited 
her cousin Elizabeth (Luke i. 42). 

55. Why do we address Mary by these words: "Full 
of grace*'? 

1. Because Mary received great grace^ even before her 



320 CATECHISM OF THE CATHOLIC KELIGION 

birth; 2. Because she always increased in grace; and 3. 
Because she brought forth the Author of all grace ? 

56. Why do we say: *The Lord is with thee'? 

Because God is^ in a most particular manner^ with the 
Blessed Virgin, wherefore she is justly called tjhe Chosen 
Daughter of the Heavenly Father, the true JVIother of 
the Divine Son, and the Immaculate Spouse o| the Holy 
Ghost. 

57. What is the meaning of these words of praise: 
* Blessed art thou among women'? 

That Mary is the happiest of all the daughters of Eve : 

1. Because she was chosen before all to be the Mother 
of God; 

2. Because she alone is a Mother and, at the same 
time, a Virgin ; and 

3. Because the first woman brought a curse on the 
world ; Mary, on the other hand, brought us salvation. 

58. Why do we add these words : * Blessed is the fruit 
of thy womb, Jesus ' ? 

To show that the veneration of Mary is inseparable 
from the veneration of Christ, and that we praise the 
Mother for the sake of the Son. 

59. Of what is the * Prayer of Petition' composed? 

Of the words which were added by the Church : 'Hohj 
Mary, Mother of God, pray for us sinners, now, and at 
the hour of our death. Amen/ 

60. Why were these words added by the Church? 

1. That we may profess by them before the whole 
world that Mary is truly Mother of God, because her 
child is truly God; and 2. That we may often implore 
the assistance of her prayers in all our necessities, and 
especially for obtaining the grace of a happy death. 

61. Why should we often pray for a happy death? 

1. Because our eternal salvation depends on the last 
moments of our life; 2. Because, at that critical time, the 
temptations are commonly more violent and more dan- 



CATECHISM OF THE CATHOLIC EELIGION 321 

gerous; and 3. Because perseverance to the end of life is 
a special grace^ for which we ought continually to pray 
(Counc. of Trent^ Sess. 6, Can. vi. 22). 

62. Is the Blessed Virgin powerful with God? 

Certainly ; for it has never been heard yet that any one 
who had recourse to Mary^ and with true devotion im- 
plored her intercession^ has ever been abandoned by God 
(St. Bernard). 

63. What prayer do we say when, morning, noon, and 
night the bell is rung for the * Angelus ' ? 

We say the following : 

The Angel of the Lord declared unto Mary. And she 
conceived of the Holy Ghost, Hail, Mary, etc. 

Behold the handmaid of the Lord. Be it done unto 
me according to thy word. Hail, Mary, etc. 

And the Word was made flesh. And dwelt among us. 
Hail, Mary, etc. 

Pray for us, Holy Mother of God! 

That we may he made worthy of the promises of 
Christ. 

Let us pray: 

Pour forth, we beseech Thee, Lord, Thy grace into 
our hearts, that we, to whom the Incarnation of Christ 
Thy Son luas made known by the message of an Angel,, 
may, by His Passion and Cross, be brought to the glory 
of His Resurrection, through the same Christ our Lord. 
Amen. 

Even if we live in countries or in places where such public 
signal is not given, nevertheless, as this pious exercise is. 
strongly recommended by the Church, and several Popes have 
granted many spiritual favors and indulgences to those who 
daily and devoutly practise it, let us be careful to say this 
prayer with great devotion every day in the morning, at noon^ 
and in the evening. 

64. Why do we say this prayer? 

1. To give thanks to God for the Incarnation of 



322 CATECHISM OF THE CATHOLIC EELIGION 

Christ; and 2. To honor the Blessed Virgin^ and to 
recommend ourselves to her protection. 

65. What is the 'Rosary'? 

It is a yery useful and easy form of prayer^ mental as 
well as vocal, which was spread by St. Dominic in the 
thirteenth century, was approved by the Church, and 
has, since' then, always been practised and recommended 
by her. 

This form of prayer is caUed Bosary because it is, as it 
were, a chaplet of the most beautiful prayers and meditations, 
wherein the principal mysteries of our religion are wreathed 
like fragrant roses. Hence the name. It is divided into three 
parts, each part consisting of ^yq Mysteries. The first five, 
called the joyful Mysteries, are : The Annunciation, The Visita- 
tion, The Birth of our Lord, The Presentation of our Lord in 
the Temple, The Finding of our Lord in the Temple. The sec- 
ond five, called the Sorrowful Mysteries, are: The Prayer and 
Bloody Sweat of our Lord in the Temple, The Scourging of 
our Lord at the Pillar, The Crowning of our Lord with Thorns, 
Our Lord Carrying His Cross, The Crucifixion of our Lord. The 
third ^ve, called the Glorious Mysteries, are: The Eesurrection 
of our Lord, The Ascension of our Lord into Heaven, The De- 
scent of the Holy Ghost on the Apostles, The Assumption of 
the Blessed Virgin Mary into Heaven, The Crowning of the 
Blessed Virgin Mary in Heaven. It is true that in the Eosary 
the same salutation is often repeated; but this ought not to 
surprise us. more than that, in Psalm cxxxv. the words, ^His 
mercy endureth for ever,' are repeated twenty-seven times; 
or that the Angels in Heaven incessantly sing, ^Holy, holy, 
lioly.' Nor ought this practice to appear tedious to us, since the 
mind is, in. the mean time, to be occupied with the contempla- 
tion of the Holy Mysteries. 

The titles of honor^ which are given to our Blessed Lady in 
the Litany of Loretto, as Mystical Bose, Tower of David, Morn- 
ing Star, etc., are figurative expressions taken from the Holy 
Scripture, and are applied to her on account of the eminent 
privileges and graces conferred on her. 

Application. Honor the Blessed Virgin in a most 
particular and childlike manner. Implore her assistance 
in all your necessities and concerns, and strive eagerly to 
imitate her charity^ patience, purity^ and other virtues. 



CATECHISM OF THE CATHOLIC EELIGION 323 

CHAPTEE IV. 

Sacramentals. 

I. What do we usually understand by Sacramentals? 

By Sacramentals we understaiid^ 

1. All those things which the Church blesses or conse- 
crates for the Divine Service^ or for our own pious use : 
as Holy Water^ Oil^, Salt^ Bread;, Wine, Palms, Altars, 
Chalices, etc. ; 

2. Also the Exorcisms, Blessings, and Consecrations 
used by the Church. 

2. Why are such things called Sacramentals? 

They are called Sacramentals because they resemble 
the Sacraments, though they are essentially different 
from them. 

3. What is the difference between the Sacramentals 
and the Sacraments? 

1. The Sacraments were instituted by God, and op- 
erate by the power which God gave them; the Sacra- 
mentals, on the contrary, were instituted by the Church, 
and produce their effects by the prayers and blessings 
of the Church; 

2. The Sacraments have an infallible effect, unless we 
put an obstacle in their way ; but the effect of the Sacra- 
mentals depends principally on the pious intention of 
the person who makes use of them ; 

3. The Sacraments effect immediately inward sancti- 
fication, whereas the Sacramentals, by imparting minor 
graces, only contribute towards it, and protect us also 
from temporal evils ; 

4. The Sacraments are in general necessary, and com- 
manded by God; but the Sacramentals are only recom- 
mended by the Church as useful and wholesome. 

4. Why does the Church consecrate or bless the things 
belonging to the Divine Service? 

The Church consecrates or blesses all those things that 



324 CATECHISM OF THE CATHOLIC EELIGION 

belong to the Divine Service^ as Churches, Altars^, Bells, 
Vestments, etc., 1. In order to sanctify them, and dedi- 
cate them peculiarly to the Divine Service; and 2. To 
render them more venerable and salutary to us. (An- 
niversary of the Dedication of a Church.) 

' Every creature is sanctified by the word of God and prayer ' 
(1 Tim. iv. 5). Thus, even in the Old Law, the altar and all the 
vessels thereof were sprinkled and anointed, as the Lord had 
commanded (Levit. viii. 11). 

5. Why does the Church bless also Bread, Wine, the 
Fruits of the field, and such like things? 

The Church blesses these things, 

1. After the example of Jesus Christy who also blessed 
loaves and fishes (Luke ix. 16) ; 

2. That ^to them that love God, all things [may] 
work together unto good ^ (Eom. viii. 28) ; and 

3. That as by the sin of Adam the curse of God ex- 
tended to all the creatures of the earth (Gen. iii. 17; 
Eom. viii. 20-22)^ so also His blessings may be poured 
out over all. 

From our birth to our death the Church incessantly shows her 
love and solicitude for us: she prays for us, consoles us, helps 
us, blesses us; even over our last place of rest — the cemetery 
and grave — she pronounces her blessing. 

6. Why should we especially make a devout use of the 
Sacramentals? 

Because we share through them in the prayer and 

blessing of the whole Churchy in the name of which the 

Priest consecrates and blesses. 

If in the Old Law the blessing of the patriarchs was so highly 
esteemed, how much more should we esteem the blessing of the 
Church, which Christ has entrusted with the inexhaustible treas- 
ure of His means of grace and salvation! 

7. Has, then, the prayer of the Church a particular 
efficacy? 

Yes^ the prayer of the Church has a particular efficacy, 
1. Because she is the Body of Christy animated and 
guided by His Spirit; and 



CATECHISM OF THE CATHOLIC EELIGION 325 

2. Because her prayer is always united with the prayer 
of Jesus and His Saints. 

8. What does the Church usually pray for when she 
consecrates or blesses? 

She prays for the averting of the judgments of God^ 
for protection against the devil^ for peace, blessing, well- 
being of the soul and body, etc. 

That the Church should use symbolical signs, especially the 
•Sign of the Cross, and blessed things, as Holy Water, Holy Oils, 
Agnus Dei^s, Palms, etc., in imparting her blessing and the 
fruits of her prayer, ought not to surprise us more than that 
<Tod, both in the Old and New Testament, was pleased to dis- 
tribute His graces and blessings to the people by means of 
Tarious signs and things (see Num. xxi. 9; Tob. vi. 8 and 11; 
4 Kings V. and xiii. ; Mark vi. 13, etc.). 

g. How should we use Holy Water? 

A pious Christian sprinkles himself with Holy Water 
not only when he enters or leaves the Church, but also 
in his house, when rising and going to bed, when going 
■out and returning, and on many other occasions ; and, at 
the same time, he begs of God that, through the Blood 
of Jesus Christ, he may be more and more purified, and 
be protected in all dangers of soul and body. 

10. Why are the people sprinkled with Holy Water 
before High Mass? 

Because we should be pure and holy when we appear 
in the presence of God, and pray to Him. 
f Application. Beware of being indifferent to the 
prayers and blessings of the Church, but respect and 
esteem them, and use all things blessed by the Church, 
especially Holy Water, with due reverence and devotion. 



326 CATECHISM OF THE CATHOLIC EELIGION 

CHAPTEE V. 

Eeligious Practices and Ceremonies in General, 
AND ON Some in Particular. 

1. What do we understand by * Religious Ceremonies'? 

By Eeligious Ceremonies we imderstand certain sig- 
nificant signs or actions^ which the Church has estab- 
lished for the celebration of the Divine Service. 

2. Why is the instruction on * Prayer' and the * Sacra- 
mentals' followed here by the explanation of * Religious 
Practices and Ceremonies'? 

1. Because Eeligious Ceremonies have been instituted 
to give praise and glory to God^ no less than Prayer it- 
self ; and 2. Because they help us to raise our souls to 
God and to the contemplation of Divine things^ and 
consequently to pray with attention and devotion. 

3. How do Ceremonies help us to raise our souls to 
God and Divine things? 

They help us^ 1. Because they render the Divine Ser- 
vice more solemn^ and thereby hold our attention^ and 
draw it from earthly objects to God; and 2. Because they 
represent in a visible manner before our eyes mysteries 
invisible in themselves^ and thereby render it easier for 
us to meditate on them. 

4. Are not Ceremonies idle Observances? 

Not at all; for^ 1. God Himself prescribed, under se- 
vere penalties, several kinds of Ceremonies to the Jews ; 

2. Christ our Lord also used various Ceremonies; and 

3. He Himself instituted sacramental signs or Ceremo- 
nies. 

1. See the Book of Leviticus. 2. For instance, when He 
healed the man that was deaf and dumb (Mark vii.) ; when 
He gave sight to the man born blind (John ix.) ; when He 
breathed on His disciples, and imparted to them the Holy 
Ghost (John xx.). 3. When He instituted the Holy Eucharist, 
Baptism, etc. 



CATECHISM OF THE CATHOLIC EELIGION 327 

5. But must we not adore God in spirit and in truth? 
(John iv. 24.) 

By all means; and therefore the Church wishes that 
we should not merely assist at the Ceremonies^ but also 
understand their meaning, and accompany them with 
prayer and pious sentiments. 

6. Has, then, every Rehgious Ceremony a meaning? 

Yes; all things which the Church makes use of for 
celebrating the Divine Service have a mystical signifi- 
cation^ and are intended to excite our souls to lively sen- 
timents of devotion. 

For the Ceremonies of Baptism, see pages 254 and 255; of 
Confirmation, pages 257 to 259; of the Mass, pages 267 to 271; 
of the Blessing of water, salt, oil, etc., see pages 323, 324, etc. 

7. But are there not also Rehgious Ceremonies and 
Practices which are useless and superfluous? 

No; that which the holy infallible Church ordains^ 
approves^ or practises^ cannot but be useful and profit- 
able to US;, because she is always guided by the Holy 
Ghost. 

8. What is, then, the use of * Incense ' ? 

Incense is an emblem of reverence and of prayer which 
should ascend to Heaven as a sweet odor before God (Ps. 
cxl. 2). 

9. What do the * Lighted Candles' signify? 

They signify Faith which enlightens, Hope which 
soars above this world, and Charity which inflames ; and 
they recall also to our mind those times of persecution 
when the Christians celebrated the Divine Service in 
Catacombs or subterranean caverns. 

10. What do the Candles blessed on the Feast of the 
Purification of the Blessed Virgin Mary especially call to 
our mind? 

The words of Simeon, that Jesus is ' a Light to the 
revelation of the Gentiles,^ ^ and that we also are to walk 
as "^children of the Light ^ (Luke ii. 32; Ephes. v. 8). 



328 CATECHISM OF THE CATHOLIC KELIGION 

^ That is to say, a Light to be revealed to the Gentiles, or to 
lighten the Gentiles. 

11. What does the * Paschal Candle' remmd us of? 

It reminds us of Jesus Christ, risen from the dead, 
who rescued ns from the slavery of Satan, as formerly 
the pillar of fire led the Children of Israel out of the 
bondage of the Egyptians (Exod. xiv. 20). 

12. What do the * Ashes ' blessed on Ash-Wednesday call 
to our remembrance? 

That we should humble ourselves, and sincerely re- 
pent; therefore the Priest, whilst he puts ashes on our 
heads, says : ' Eemember, man, that thou art dust, and 
into dust thou shalt return^ (Gen. iii. 19). 

Ashes were even in the Old Testament an emblem of penance 
and humility. — Examples: The Ninivites, Judith, Esther, etc. 

13. What do the * Palms' on Palm-Sunday call to our 
mind? 

The triumphal entrance of our Lord into Jerusalem, 
and His victory over Hell ; and that we also should strive 
to gain the palm of eternal life. 

14. For what end are 'PubUc SuppUcations ' and * Pro- 
cessions' made? 

1. To praise God also publicly, to thank Him, to 
■draw down, by our prayers, His protection and blessing 
upon town and country^ and to avert His chastisements ; 

2. To proclaim the victory and triumph of the Catho- 
lic Eeligion, for which purpose the Cross and Banner 
precede; and 

3. To remind us that we are but pilgrims in this 

world, and that we should constantly walk before God. 

We meet with examples of such Public Supplications and Pro- 
vcessions as early as the most ancient times of Christianity. 

15. What should we think of * Pilgrimages ' ? 

When they are made according to the intentions of the 
Church, they are certainly much to be commended ; nay, 



CATECHISM OF THE CATHOLIC EELIGION 329' 

they are even confirmed by the example of the Saints.. 

and by the Indulgences of the Church. 

It is true that God is, and hears us, everywhere; nevertheless, 
He may be more disposed to hear us in certain places, as well as 
at certain times. Moreover, in Places of Pilgrimage there are 
many things calculated to excite us to pray with greater fervor 
and confidence, and, therefore, with more chances of being 
heard. Should abuses intervene, not the Pilgrimages, but the 
abuses, should be condemned. 

i6. How does the Church wish Pilgrimages to be made? 

The Church wishes^ 1. That we should not neglect for 
them the urgent duties of our state or profession; 2. 
That we should have a good intention; 3. That we should 
well employ the time engaged in them^, and patiently 
endure the hardships which attend them; and -i. That 
we should pray fervently at the Holy Place^ and^ if pos- 
sible^ go there to Confession and Communion. 

17. Have Pilgrimages long been in use? 

They were in use even under the Old Law^ where we 
see that^ by an express command of God^ the Israelites 
went on a pilgrimage to the Temple of Jerusalem^ as did 
also Jesus and Mary. And the first Christians went fre- 
quently to the place where Christ lived and suffered^ 
and to the tombs of the Apostles and holy Martyrs. 

18. What are * Confraternities ' ? 

They are pious Associations^, generally approved of br 
the Popes^ and established for the purposes of mutual 
prayer^ encouragement^ and assistance in. the perform- 
ance of good works and the frequentation of the Sacra- 
ments. 

Since Confraternities conduce much to holiness of hfe, when 
the rules — which, however, as such, do not bind under pain of 
any sin — are well kept, the Church has granted them ample In- 
dulgences; yet all are free to apply or not for admittance into 
them. 

Application. Take part with great devotion in the 
Eeligious Practices and Ceremonies of the Churchy and 



330 CATECHISM OF THE CATHOLIC EELIGION 

never suffer yourself to be diverted from them either by 
the mockery or example of impious or thoughtless 
people. 



EECAPITULATION. 



1. * Our Religion is Divine.' 

This is proved by her History from the Creation of 
the world to the present time; viz., by her age, her 
Founder, her propagation, her duration, her blessings, 
and fruits, etc. (See Sliort History of Revealed Re- 
ligion. ) 

2. *This our Divine Religion teaches.' 

That we are in this world in order that we may serve 
God in this life, and be eternally happy with Him here- 
after in Heaven. (See Introduction, pp. 71 and 72.) 
For this end we must, 

1. Believe all that God has revealed (Part L). 

2. Keep all the Commandments which God has given 
us either Himself or through His Church ; consequently, 
also avoid Sin, by which the Divine Command is broken, 
and strive to lead a virtuous life (Part II.). 

3. But this we cannot do without the grace of God, 
Therefore we must also make use of the Means of Grace 
which God has ordained; namely, the Sacraments and 
Prayer (Part III.). 

THE END. 



AUG 23 1312 



^%/ ( 



